SEP   14  1W2 
^LOGICAL  SE*^ 


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A  PIONEER  OF  SOUTHERN  NEW  JERSEY 
A  TRIBUTE 


TO 


Rev.  ALLEN   H.  BROWN 


BY  THE 


PRESBYTERY   OF  WEST  JERSEY 

COMMEMORATING  HIS  EIGHTIETH  BIRTHDAY 


AND 


FIFTY-FOUR  YEARS  OF  SERVICE 


INCLUDING    HIS  AUTOBIOGRAPHY,   HISTORICAL    PAPERS 
AND   A   FEW  SERMONS 


Philadelphia 
Allen,  Lane  &  Scott 

1211-13  Clover  Street 
1901 


Press  of 

Allen,  Lane  &  Scott, 

Philadelphia. 


PREFACE. 


This  volume  is  published  by  direction  and  under  the 
auspices  of  the  Presbytery  of  West  Jersey. 

It  is  inspired  by  an  earnest  desire  to  convey  to  Rev. 
Allen  H.  Brown,  through  some  fitting  medium,  the  ap- 
preciation and  affection  of  his  brethren  and  friends. 

The  form  of  the  testimonial  is  that  most  agreeable  to 
Mr.  Brown.  A  tribute  of  more  substantial  personal  benefit 
was  at  first  projected;  but,  as  in  all  his  life  work,  so  in  this 
memorial,  he  has  chosen  unselfishly.  The  desire  has  been 
uppermost  with  him  that  the  Committee  should  commem- 
orate his  work  in  a  form  that  would  bring  honor  and 
glory  to  Christ  Jesus  rather  than  profit  or  prominence  to 
himself. 

Part  I.  contains  the  proceedings  of  Presbytery  and  other 
relative  historic  matter. 

Part  II.  contains  a  few  of  Mr.  Brown's  sermons.  In 
the  preface  the  author  indicates  some  considerations  that 
influenced  him  in  allowing  them  to  be  published.  Similar 
considerations  have  led  the  Committee  to  admit  into 
Part  I.  encomiums  that  may  seem  to  some  extravagant  or 
fulsome.  It  need  only  be  said  that  the  Committee  are  per- 
suaded that  these  tributes  of  esteem  and  affection  are 
none  too  strongly  put.  On  the  contrary,  the  great  multi- 
tude of  men,  women,  and  children  who  have  learned  to 
love  and  venerate  the  name  of  Allen  H.  Brown  will  be 
ready  to  wronder  why  so  much  has  been  left  unsaid. 

A  word  of  deserved  praise  to  a  living  man  is  better  than 
the  best  epitaph.  A  rosebud  placed  in  a  living  hand 
is  better  than  the  treasures  of  a  conservatory  laid  on  a 
grave.  "Aforetime  anointing"  of  the  servants  of  Jesus 
must  be  pleasing  to  Him  who  said  of  the  woman :  "Let  her 
alone;  she  hath  wrought  a  good  work." 

Frederic  R.  Brace, 
Sylvester  W.  Beach, 

Editorial  Committee. 
<3) 


PART  I. 


CONTENTS. 


Part  I. 

PAGE. 

Initial  Action  of  the  Presbytery  of  West  Jersey,  June  26th, 

1900 9 

Commemorative  Services,  September  26th,  1900 n 

Autobiography  of  Rev.  Allen  H.  Brown 13 

Address  on  behalf  of  Presbytery 27 

Resolutions  of  the  Session  of  the  First  Presbyterian  Church 

of  Atlantic  City 32 

Tribute  from  the  Presbyterian  Historical  Society 34 

Letter  from  Rev.  William  Bannard,  D.  D 35 

Letter  from    Rev.   Henry  C.  Cameron,   Ph.  D.,   D.  D.,  of 

Princeton  University 36 

Action  of  the  Presbytery  of  Monmouth 37 

Historical  Letter  by  Rev.  Allen  H.  Brown 39 

Historical  and  Descriptive  Address  of  Rev.  Allen  H.  Brown 
at  the  Unveiling  of  the  Presbyterian  Historical  Monument, 

Monmouth  County,  N.  J.,  on  June  14th,  1900 45 


REV.    HENRY    REEVES,    PH.  D.,    D.  D. 


THE  ACTION  OF  THE  PRESBYTERY  OF  WEST  JERSEY. 


At  the  regular  meeting,  in  Woodstown,  June  26th,  1900, 
the  following  resolution,  offered  by  Dr.  Brace,  was 
adopted  by  a  rising  vote : — 

"That  a  committee  be  appointed  to  arrange  for  a  proper 
recognition  of  the  fifty-four  years'  service  of  Rev.  Allen 
H.  Brown  in  this  Presbytery;  also  of  the  goodness  of 
God  in  permitting  him  to  reach  the  age  of  fourscore 
years,  and  that  a  special  service  be  held  in  connection 
with  the  next  meeting  of  Presbytery." 

On  this  committee  Frederic  R.  Brace,  D.  D.,  Henry 
Reeves,  D.  D.,*  and  Elder  Eben  S.  Mathis,  of  Atlantic 
City,  were  appointed. 

At  the  Fall  meeting  of  the  Presbytery  of  West  Jersey, 
in  Cape  May,  September  25th,  the  report  of  the  Com- 
mittee on  the  recognition  of  the  lifelong  services  of  Rev. 
Allen  H.  Brown  made  the  following  report,  which  was 
adopted : — 

"We  recommend  that  the  exercises  connected  with  the 
recognition  of  the  services  of  Rev.  Allen  H.  Brown  be 
held  at  11. 15  to-morrow  morning. 

"We  further  recommend  that  Mr.  Brown  be  requested 
to  place  in  the  hands  of  Presbytery  for  publication  some 
of  his  sermons  that  he  is  willing  to  have  printed,  with  his 
autobiography  and  photograph,  and  that  there  be  added 
to  the  present  committee  to  secure  the  publication  thereof 
Judge  Allen  B.  Endicott,  Rev.  Sylvester  W.  Beach,  and 
Rev.  W.  H,  Fishburn,  D.  D." 

A  true  copy. 

Attest : 

Henry  Reeves, 

October  3d,  1900.  Statcd  CUrk' 


*Dr.  Reeves  was  taken  sick  in  January,  and  died  March  13th,  1901. 

(9) 


TRESBYTERIAN    CHURCH    OF    CAPE    MAY,    WHERE     IHI      PRESBYTERY    ME1 
SEPTEMBER    26TH,    19OO. 


COMMEMORATIVE    EXERCISES,  SEPTEMBER  26th,  J900. 


At  the  Fall  meeting  of  the  Presbytery  of  West  Jersey, 
in  Cape  May,  September  26th,  1900,  Rev.  Allen  H.  Brown 
presented  his  resignation  as  Presbyterial  missionary.  His 
resignation  was  accepted  and  the  following  paper  adopted 
by  Presbytery : — 

"In  accepting  the  resignation  of  Rev.  Allen  H.  Brown 
as  Presbyterial  Missionary,  we  desire  to  express  to  him 
our  appreciation  of  his  faithful,  earnest,  and  self-sacrificing 
work  during  the  many  years  that  he  has  acted  not  only 
as  the  Presbyterial  Missionary  of  our  own  Presbytery,  but 
also  of  the  adjoining  Presbytery  of  Monmouth.  We  rec- 
ognize that  the  growth  of  the  churches  along  the  Shore 
and  in  the  newly-settled  portions  of  South  Jersey  has  been 
greatly  promoted  by  his  wise  and  judicious  management; 
that  he  has  by  his  large  sympathies  and  kind  expressions 
of  interest  brought  hope  to  many  of  the  feeble  churches, 
almost  ready  to  give  up,  and  that  have  since  grown  into 
strong,  self-supporting  churches.  He  has  also  brought 
inspiration  and  encouragement  to  the  self-denying  min- 
isters of  these  feeble  churches. 

"We  rejoice  with  him  in  the  goodness  of  God  in  sparing 
his  life  so  long,  and  enabling  him  to  do  so  blessed  a  work. 
We  also  rejoice  with  him  in  the  growth  of  the  Church 
within  our  bounds,  and  pray  that  the  life  that  has  been 
so  filled  with  usefulness  may  long  be  spared,  and  that  we 
may  continue  to  have  in  the  future,  as  in  the  past,  his  wise 
counsel,  his  loving  sympathy,  and  his  prayers  of  faith." 


At  11.30  A.  M.  the  order  of  the  day  was  taken  up,  and 
services  were  held  in  recognition  of  the  life  work  of  Rev. 
Allen  H.  Brown.  Prayer  was  offered  by  Rev.  John  Ewing. 
D.  D.,  of  Daretown.     An  autobiography  of  Mr.   Brown 

(n) 


12  .    COMMEMORATIVE    EXERCISES. 

was  read  by  Dr.  Brace.  An  address  in  behalf  of  Presby- 
tery was  read  by  Dr.  Brace.  Rev.  Frederick  J.  Stanley, 
D.  D.,  of  Atlantic  City,  presented  a  series  of  resolutions 
adopted  by  the  session  of  the  First  Church,  Atlantic  City. 

Resolutions  of  congratulation  and  goodwill  were  pre- 
sented by  Dr.  Brace  from  the  Presbyterian  Historical  So- 
ciety of  Philadelphia. 

Mr.  Brown  then  spoke  very  appropriately  and  with  deep 
feeling,  expressing  his  gratitude  for  the  action  of  Presby- 
tery, and  disclaiming  all  personal  merit  for  his  work,  as- 
cribing the  honor  and  glory  to  the  great  Head  of  the 
Church,  who  had  so  marvelously  opened  the  way. 

Voluntary  remarks  were  then  made  by  Revs.  E.  P. 
Shields,  D.  D.,  of  Bridgeton;  Henry  Reeves,  D.  D.,  of 
Gloucester  City;  Heber  H.  Beadle,  of  Bridgeton,  and 
others. 

Prayer  was  offered  by  Rev.  Sylvester  W.  Beach,  and 
the  benediction  was  pronounced  by  Mr.  Brown. 

Attest : 

Henry  Reeves, 

Stated  Clerk. 


REV.    FREDERIC    R.    BRACE,    D.  D. 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN. 


Read  before  the  Presbvtery  by  Rev.  F.  R.  Brace,  D.  D. 

God's  purposes  are  unfolded  and  made  known  by  His 
providential  works,  and  they  who  observe  His  providence 
shall  have  providences  to  observe. 

The  first  Synodical  Missionary  in  New  Jersey  was  the 
Rev.  John  Brainerd,  who  was  born  at  Haddam,  Conn.. 
February  28th,  1720,  and,  when  the  annuity  of  the  Society 
in  Scotland  for  the  Promotion  of  Christian  Knowledge 
failed,  the  Synod  of  New  York  and  Philadelphia  repeat- 
edly ordered  collections  to  be  taken  in  all  its  churches  for 
his  support.  (See  Minutes  of  that  Synod,  1760,  pages 
299  and  300,  and  1771,  page  419.) 

The  second  Synodical  Missionary  in  New  Jersey  was  the 
Rev.  Allen  H.  Brown,  born  of  Connecticut  ancestry  in 
the  city  of  New  York  (182  Pearl  Street),  on  September 
23d,  1820.  It  is  an  interesting,  but  not  important  coinci- 
dence that  these  two  men,  who  were  destined  for  similar 
work,  were  born  one  hundred  years  apart,  one  in  1720. 
the  other  in  1820.  It  is  more  important  to  notice  that 
they  occupied  the  same  field  of  labor  and  traveled  the 
same  territory,  from  Toms  River  to  Cape  May,  and  from 
Bridgetown  (now  Mt.  Holly)  to  Salem,  and  with  the  same 
purpose  in  view,  viz.,  to  remove  spiritual  destitutions  by 
preaching  the  Gospel,  promoting  the  cause  of  education, 
erecting  school  houses  and  houses  of  worship,  organizing 
churches  and  securing  other  laborers  to  do  the  work  which 
they,  single  handed,  could  not  accomplish. 

Mr.  Brown  was  the  third  of  the  family  of  nine  chil- 
dren of  Silas  and  Olivia  Brown.  His  academic  education 
was  in  the  notable  school  of  William  Forrest,  in  New 
York.     He  entered  the  University  of  the  City  of  New 

(13) 


14      AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN. 

York  in  the  sophomore  class,  and  finished  also  the  jun- 
ior year. 

When  internal  troubles  arose,  and  all  the  Professors 
(save  one)  of  that  institution  resigned,  Mr.  Brown  and 
his  classmate,  Harvey  D.  Ganse,  took  the  senior  year  at 
Columbia  College,  in  New  York.  Both  delivered  ad- 
dresses  at   the   commencement,   and   were   graduated   in 

1839. 

The  prayers  of  a  devoted  mother,  the  letter  of  an 
older  sister,  the  exhortations  of  a  pious  nurse,  and  es- 
pecially the  active  efforts  of  a  faithful  Sunday-school 
teacher,  who  took  him  to  revival  meetings  in  the  church 
of  Rev.  Edwin  F.  Hatfield,  accompanied  by  the  influence 
of  the  Holy  Spirit  influenced  and  determined  his  religious 
life.  In  the  case  of  some,  whose  experience  under  con- 
viction is  not  of  an  emotional  or  excitable  character,  it  is 
not  easy  to  designate  the  moment  of  regeneration,  or  the 
day  and  hour  of  conversion;  but  here  is  a  scrap  of  paper 
on  which  are  written  with  pencil  these  few  words : — 


Joe 


pom*.  JUsh   ^-CaArk^cLs  ohi^^c/L, 


Mr.  Brown  made  his  public  profession  in  the  Murray 
Street  Presbyterian  Church,  where  the  family  worshipped 
about  two  years,  and  then  they  returned  together  to  the 
Duane  Street  Church,  which  in  the  interval  had  removed 
from  Cedar  Street.  The  family  later  accompanied  that 
branch  of  the  Duane  Street  congregation  which  removed 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN.      15 

to  University  Place,  under  the  ministry  of  the  Rev.  George 
Potts,  D.  D.  The  providential  position  of  the  young  col- 
lege student  as  secretary  of  the  Sunday-school  Missionary 
Society  of  the  Duane  Street  Church  for  1838-39  may  have 
had  some  influence  in  shaping  his  future  course  and  en- 
listing him  in  the  work  of  Home  Missions. 

Mr.  Brown's  Bible-class  teacher,  William  Mulligan,  an 
eminent  counsellor,  one  day  remarked  that  many  young 
men  enter  the  learned  professions  too  hastily,  with  too 
little  preparation.  In  consequence  of  this  remark,  Mr. 
Brown  after  graduation  from  college  spent  another  year 
in  private  study,  and  at  the  same  time,  for  the  study  of 
Hebrew,  attended  Dr.  Nordheimer's  class  in  Union  Sem- 
inar}' in  New  York  City.  This  is  the  only  ground  for  the 
appearance  of  his  name  in  the  general  catalogue  of  that 
seminary.  He  was  matriculated  at  the  Theological  Sem- 
inary of  Princeton  in  the  class  of  1840-41,  and  having 
pursued  the  regular  three  years'  course,  took  also  a  fourth 
scholastic  year  in  that  seminary.  Providentially,  during 
this  period,  the  American  Tract  Society  prosecuted  the 
work  of  colportage  under  the  enthusiastic  and  energetic 
superintendence  of  Rev.  R.  S.  Cook,  one  of  the  secretaries 
of  that  society.  For  obvious  reasons  Mr.  Cook  employed 
students  of  Princeton  to  spend  their  now  longer  vacations 
as  colporteurs  in  the  pines  of  New  Jersey,  as  well  as  in 
the  mountains.  One  day  he  proposed  to  Mr.  Brown  to 
become  agent  of  the  society  and  superintendent  of  the 
work  in  Xew  Jersey.  Mr.  Brown  having  accepted  this 
proposal  visited  the  churches  of  co-operating  denomina- 
tions and  traveled,  largely  by  private  conveyance,  from  the 
beautiful  hills  of  Sussex  and  Warren  Counties  to  the  sands 
of  Atlantic  and  Cape  May  Counties.  The  work  involved 
raising  funds  for  the  Society,  distribution  of  its  publications 
directly  and  mediately  and  superintendence  of  colpor- 
teurs. Interesting  reports  from  some  of  those  young  men 
are  now  in  the  archives  of  the  Synod  at  Princeton.  The 
severity  and  exposure  of  the  first  Winter  prompted  Mr. 
Brown  to  spend  the  second  Winter  at  his  father's  house 
in  the  city.     He  signified  to  Dr.  Archibald  Alexander  his 


l6  AUTOBIOGRAPHY    OF    REV.   ALLEN    H.  BROWN. 

willingness  during  the  third  Winter,  to  supply  any  vacant 
pulpit.     William  Forrest,  Jr.,  having  supplied  May's  Land- 
ing for  a  short  time,  informed  Dr.  Alexander  of  the  need 
of  the  church,  and  the  result  was  that  Mr.  Brown  went 
to  May's  Landing  in  December,  1846,  to  supply  the  pulpit, 
and  under  a  promise  to  resume  the  work  of  the  Tract 
Society  in  the  Spring  of  1847.     In  the  Autumn  of  that 
year  (1847)  he  returned  to  May's  Landing  to  enter  upon 
what  has  proven  to  be  his  life  work,  and  to  fulfill  or  make 
prophetic  the  words  of  the  wise  Dr.  Alexander,  "That  the 
time  might  come  when  there  would  be  more  than  one 
Presbyterian  church  in  that  region."     It  was  certainly  a 
region  then  destitute  of  Presbyterian  churches.     The  little 
church  of  May's  Landing  of  eight  members  (with  a  heavy 
debt  on  its  building)  was  the  only  one  in  the  large  county 
of  Atlantic,  and  only  one  Presbyterian  church  was  in  Cape 
May  County  on  the  south  nearly  forty  miles  distant,  while 
there  was  none  on  the  upper  coast  for  twice  that  distance, 
unless  we  make  an  exception  of  Manchester,  which  was 
begun  as  a  mission  by  the   New   School   Presbytery  of 
Brooklyn,  led  by  Rev.  Samuel  H.  Cox,  and  was  organized 
as  a  church  by  the  Presbytery  of  New  Brunswick,  March 
13th,    1842,   three  months  after  the  organization   of  the 
one  at  May's  Landing.     This  is  the  same  territory  over 
which  John  Brainerd  itinerated  nearly  one  hundred  years 
previously.     Mr.  Brown  took  an  early  opportunity  to  ex- 
plore the  surrounding  country,  and  found  that  in  Atlantic 
County  the  large  majority  of  between  eight  and  nine  thou- 
sand people  lived  along  the  rivers  and  on  the  shore,  and  that 
these  were  supplied  with  Gospel  preaching  by  two  minis- 
ters of  the  Methodist  Episcopal  Church  making  a  large 
circuit,  each  minister  supplying  one  of  the  appointments 
once  in  four  weeks.     Local  preachers  helped  on  vacant 
Sabbaths,    and    Protestant    Methodists    had    some    small 
churches  in  the  same  territory.     In  his  itinerating,   Mr. 
Brown  found  at  Absecon  a  strong  and  fast  friend  in  Dr. 
Jonathan  Pitney,  who  came  from  Mendham,   in   Morris 
County,  New  Jersey,  in  1820  and  practiced  medicine  in  a 
very  large  district  for  over  fifty  years.     For  want  of  time 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  CROWN.      1 7 

and  space  we  must  be  content  to  refer  for  further  notice 
of  Dr.  Pitney  to  a  paper  which  Mr.  Brown  read,  by  re- 
quest, before  the  Xew  Jersey  Historical  Society  in  New- 
ark on  May  20th,  1886,  entitled  "Fifty  Years'  Progress 
on  the  Coast  of  Xew  Jersey." 

Itinerant  Pioneers. 

Then  was  commenced  a  work  of  Presbyterian  itinerat- 
ing as  other  young  men  could  be  induced  to  enter  upon 
the  work,  extending  from  May's  Landing,  as  a  centre,  to 
Weymouth,  Estelville,  Leeds  Point,  Port  Republic,  Ocean- 
ville,  Absecon,  Somers  Point,  Batsto,  Bass  River,  Tucker- 
ton,  and  other  places.  The  printed  reports  of  the  Sunday- 
school  Missionary  Society  of  the  Presbyterian  Church  on 
University  Place,  Xew  York,  covering  a  period  of  ten 
years,  from  1847  to  I857,  show  that  the  society  gave 
not  less  than  $1632  through  Mr.  Brown's  agency  for  this 
work.  The  only  known  extant  copy  of  these  reports 
gives  information  which  cannot  elsewhere  be  found,  unless 
it  be  in  Mr.  Brown's  own  reports  to  the  Board  of  Do- 
mestic Missions,  and  published  in  the  Home  and  Foreign 
Record.  By  the  help  of  the  reports  of  the  Sunday-school 
Missionary  Society,  we  recall  the  names  of  pioneers  of 
that  decade  who  labored  in  Atlantic,  Cape  May,  and  Bur- 
lington Counties.  Among  these  names  are  G.  J.  Harri- 
son, Mr.  Edwards,  Joseph  Rogers,  R.  R.  Evans,  Robert 
H.  Reeves,  George  F.  Goodhue,  F.  Senour,  Edward  Eells, 
Mr.  Davis.  H.  X.  Bittinger,  George  S.  Woodhull,  H.  B. 
Burr,  Isaac  Todd,  and  John  White.  These  men  could 
not  have  performed  the  work  which  they  did  without  the 
aid  from  that  Sunday-school  Missionary  Society. 

Licensure  and  Ordination. 

Mr.  Brown  was  licensed  to  preach  the  Gospel  in  1843 
by  the  Presbytery  of  Xew  York. 

On  October  12th,  1847,  with  a  written  memorial  from 
some  members  of  the  Presbytery  of  West  Jersey,  obtained 


18  AUTOBIOGRAPHY    OF    REV.   ALLEN    H.   BROWN. 

at  Mt.  Holly  on  the  6th,  he  appeared  before  the  Presby- 
tery of  New  York  at  Jamaica,  L.  I.  Here,  with  the  assist- 
ance of  his  pastor,  Rev.  George  Potts,  D.  D.,  and  Rev. 
James  W.  Alexander,  D.  D.,  arrangements  were  made  for 
his  ordination  as  evangelist  by  the  said  Presbytery  of  New 
York.  A  few  days  afterwards  the  Synod  of  New  York 
took  exception  to  this  action  of  the  Presbytery  and 
thwarted  this  well-intended  scheme.  Mr.  Brown  was  or- 
dained at  May's  Landing  as  evangelist  by  the  Presbytery 
of  West  Jersey,  on  January  5th,  1848;  and  regarding  his 
work  as  that  of  an  evangelist,  or  itinerant,  or  missionary 
at  large,  he  was  never  installed  pastor  of  May's  Landing, 
nor  of  any  other  church.  On  that  occasion,  members 
of  Presbytery,  driving  long  distances,  spent  a  part  of 
three  days  at  May's  Landing.  Mr.  S.  Beach  Jones,  Mr. 
John  Burtt,  and  Mr.  S.  K.  Kollock  each  preached  a 
sermon,  and  Mr.  Jones  delivered  the  charge  to  the  evan- 
gelist. 

The  Presbytery  of  Burlington,  in  April  and  September, 
1 861,  by  formal  action,  indorsed  and  welcomed  Mr.  Brown 
as  Missionary  Agent  within  their  bounds,  and  made  an 
effort  to  raise  some  money  for  his  support.  Thus  his 
work  was  extended  to  the  upper  coast. 

Church  Extension. 

At  a  meeting  of  Synod  at  Trenton  in  1872,  Mr.  Brown 
introduced  a  resolution  for  the  appointment  of  a  com- 
mittee to  consider  the  work  of  Home  Missions  and  Church 
Extension  in  New  Jersey.  Dr.  Samuel  Miller,  the  Mod- 
erator, appointed  the  committee  of  one  from  each  Pres- 
bytery and  Mr.  Brown  its  chairman.  (See  minutes 
of  Synod,  1872,  pages  37  and  53.)  The  committee  made 
a  report,  which  was  printed  in  the  minutes  of  the  meeting 
at  Washington  in  1873.  This  committee  became  a  Per- 
manent Committee  on  Church  Extension,  with  Rev.  Rob- 
ert Aikman  as  its  efficient  chairman,  and  Synod  appointed 
Mr.  Brown  Synodical  Missionary,  to  be  supported  not 
by  the  Board  of  Home  Missions,  but  by  the  contributions 
of  the  several  Presbyteries.    While  supported  by  the  whole 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN.      19 

Synod,  his  field  of  labor  was  restricted  to  the  two  Presby- 
teries— West  Jersey  and  Monmouth.  The  annual  reports 
presented  for  eleven  years  by  Dr.  Aikman,  and  for  two 
years  by  Dr.  Gosman,  and  printed  in  the  Appendix  to 
the  Minutes  of  Synod,  contain  interesting  details  of  the 
rapid  progress  of  Church  Extension  along  the  coast 
at  the  new  watering  places,  as  well  as  at  inland  town- 
springing  up  on  the  lines  of  new  railroads.  The  report 
of  1883  gave  a  review  and  summary  for  the  preceding  ten 
years. 

Fifty  years  ago  there  was  no  railroad  in  Southern  Jer- 
sey, excepting  the  New  York  line  from  Camden  via  South 
Amboy.  Forty-six  years  ago  (in  1854)  the  first  railroad 
to  the  seashore  and  Atlantic  City  was  opened,  and  now 
in  every  direction  rapid  trains  rush  with  marvelous  re- 
sults in  the  upbuilding  of  towns,  the  enhanced  valuation 
of  lands,  increase  of  population,  and  multiplication  of  our 
churches.  The  attentive  observer  of  providential  events 
will  not  fail  to  notice  how,  before  these  developments  began, 
the  way  was  prepared  for  the  Presbyterian  Church  to  re- 
enter and  reoccupy  the  territory  which  it  had  neglected 
for  many  years  after  the  days  of  John  Brainerd. 

Mr.  Brown  declares  that  one  of  the  greatest  difficulties 
which  he  had  to  encounter  in  his  missionary  work  was  to 
arouse  an  interest  and  convince  the  Church  and  its  of- 
ficers that  this  southeastern  part  of  the  State  was  worthy 
of  cultivation.  In  the  Princeton  Review  for  January,  1862, 
appeared  an  article  which  the  Board  of  Education  dis- 
tributed as  a  pamphlet  of  sixteen  pages.  Its  title  was : 
"Are  there  too  many  ministers?"  The  author,  Dr.  Charles 
Hodge,  advocated  a  more  liberal  support  of  ministers,  on 
the  plan  adopted  by  the  Church  of  Scotland  (page  15). 
commonly  called  the  Sustentation  Plan,  and  on  page  13 
writes :  'Tn  large  districts  of  the  country — as  in  the  pines  of 
Xew  Jersey,  for  example — where  the  people  are  poor  and 
widely  dispersed,  we  can  have  no  churches.  So  far  as 
we  are  concerned,  such  districts  are  left  entirely  deserted." 

With  the  progress  of  events  a  great  change  has  been 
made  in  the  popular  estimate  of  this  region. 


20      AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN. 

Residence. 

During  all  his  missionary  work,  Mr.  Brown  has  reck- 
oned Atlantic  County  as  his  legal  residence  or  centre  of  op- 
erations, although  sojourning  for  a  limited  season  in  New- 
ark, New  York,  or  Camden. 

Schools  and  Education. 

Half  a  century  ago  the  public  money  for  the  district 
schools  was  very  inadequate,  sometimes  sufficient  for  a 
free  school  for  only  three  months  in  the  year.  Some  trus- 
tees prolonged  the  term  by  making  it  partly  free  and 
partly  pay,  that  is,  supported  by  the  parents  in  part.  Chil- 
dren were  numerous  and  of  good  natural  ability;  but  few 
good  teachers,  combining  mental  and  moral  qualifications, 
were  attainable.  In  this  low  state  of  educational  affairs,  Mr. 
Brown's  efforts  in  the  first  years  for  education  and  schools 
were  subsidiary  to  and  almost  as  important  as  his  efforts 
for  churches. 

At  May's  Landing  a  school  had  been  conducted  in  con- 
nection with  the  church  from  its  beginning.  Schools  were 
established  in  connection  with  churches  in  buildings 
erected  or  adapted  for  the  double  purpose  of  education 
and  worship  at  Estelville,  Leed's  Point,  Oceanville,  Ab- 
secon,  Somers  Point,  and  Tuckerton,  besides  the  log  school 
house  a  few  miles  north  of  May's  Landing.  While  Dr. 
Cortlandt  Van  Rensselaer  was  secretary  of  the  Presby- 
terian Board  of  Education,  some,  not  all,  of  these  schools 
were  aided  by  that  Board,  and  the  work  was  very  much 
like  the  school  work  which  is  now  conducted  by  the 
Woman's  Board  of  Missions.  Mr.  Brown  first  sought  to 
supply  the  want  of  teachers  by  bringing  students  from  the 
college  and  seminary  at  Princeton  during  their  vacations. 
In  two  instances  the  American  Sunday  School  Union 
granted  aid.  This  work  of  students  was  in  good  measure 
successful,  but  attended  with  so  many  difficulties,  chiefly 
the  brevity  of  the  term  of  service,  and  in  the  Summer  time, 
that  it  seemed  better  to  secure  female  teachers,  who  would 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN.      21 

be  more  permanent.  Accordingly,  Mr.  Brown  made  a 
special  visit  to  Holyoke  Seminary  and  consulted  with  Miss 
Mary  Lyon.  The  result  was  that  on  April  12th,  1849, 
two  teachers  came  as  pioneers  from  that  institution,  and 
in  the  years  succeeding  twenty-five  or  more  of  different 
denominations,  and  not  of  Presbyterian  antecedents,  and 
all  (save  one)  professing  Christians,  came  to  teach  in  dis- 
trict schools,  from  Beeseley's  Point,  in  Cape  May  County, 
through  Atlantic  County,  and  as  far  north  as  Manahock- 
ing,  in  Ocean  County.  Another  result  was  that  one  of 
those  teachers,  Miss  Martha  A.  Dodge,  of  Amherst,  N.  H., 
on  August  1 2th,  1852,  became  the  wife  of  Mr.  Brown. 
She  died  at  her  son's  house,  in  Newark,  on  March  nth. 
1885.  Of  her  four  children,  one  son  and  two  daughters 
survive. 

In  the  Genealogical  History  of  the  family  of  William 
Fiske,  Sr.,  of  Amherst,  N.  H.,  Mr.  Albert  A.  Fiske  pays 
a  tribute  to  her  intellectual  gifts  and  moral  traits.*  Her 
poetical  talent  appears  in  a  booklet  printed  for  her  family 
in  1878,  entitled.  "Spring  Flowers  and  Autumn  Leaves." 

Bible  Society. 

For  more  than  half  a  century  Mr.  Brown  has  been 
closely  identified  with  the  Atlantic  County  Bible  Society, 
having  been  for  many  years  its  secretary,  and  in  recent 
years  its  president.  He  has  been  familiar  and  active  in 
all  its  work,  and  very  seldom  has  failed  to  attend  its  an- 
nual meetings. 

Sabbath  Observance. 

For  several  years  Mr.  Brown  made  strenuous  efforts  to 
promote  the  observance  of  the  Sabbath.  The  South  Jer- 
sey Joint  Sabbath  Committee  was  organized  in  1870.  It 
would  make  an  interesting  page  to  give  an  account  of  its 
delegation  of  three  ministers — Methodist,  Baptist,  and 
Presbyterian — to  Washington  in  regard  to  Sunday  mail 
service  to  Atlantic  City. 


*See  pages  70-72,  Chicago,  Ills.,  1S67. 


22      AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN. 

This  South  Jersey  Joint  Committee  was  merged,  in 
1874,  into  the  New  Jersey  Sabbath  Union.  An  account 
of  the  principles  and  plans  of  this  Union  may  be  found  in 
its  tenth  annual  report,  which  was  published  in  1884,  and 
gave  a  decennial  review  of  its  work.  It  is  significant  that 
the  leaders  of  the  New  Jersey  Sabbath  Union,  Rev. 
W.  J.  R.  Taylor,  D.  D.,  Rev.  Joseph  H.  Knowles,  D.  D., 
and  Rev.  George  S.  Mott,  D.  D.,  became  active  workers 
in  forming  the  American  Sabbath  Union.  The  force  still 
lives  to  protest  against  and  oppose  a  barrier  to  the  tidal 
wave  of  Sabbath  desecration.  It  would  require  a  volume 
to  give  a  history  of  the  conflict  between  Sabbath  observ- 
ance and  Sabbath  desecration.  A  letter  from  the  daughter 
of  the  proprietor  of  one  of  the  large  window  glass  manu- 
factories in  New  Jersey  must  here  suffice : — 

«z?        a    tj   -d  "Waterford,  Aug.  8/1871. 

Rev.  A.  H.  Brown,  '        °     '      ' 

"Yours  of  the  27th  was  duly  received,  and  I  hope  you 
will  excuse  me  for  not  answering  before.  I  am  happy  to 
inform  you  that  Waterford  Works  were  the  first  to  stop 
working  on  Sabbath,  March,  1848. 

"My  mother  and  sisters  distinctly  remember  hearing 
Father  say  it  was  a  tract*  given  him  by  yourself,  that 
caused  him  to  investigate  the  matter  and  see  if  the  melts 
could  be  made  without  working  on  the  Sabbath.  The  man- 
ufacturers had  two  or  three  meetings  on  the  subject,  and 
decided  to  engage  the  men  for  the  next  year  not  to  blow 
on  Sunday.  (That  was  in  March.)  My  father  came  home 
on  Saturday  from  the  last  meeting.  My  brother  Clark 
was  a  partner  with  my  father,  called  the  men  together 
and  told  them  the  result  of  the  meeting.  The  men  all 
(with  but  one  dissenting  voice)  wanted  to  know  why  they 
could  not  stop  at  once,  which  they  did,  and  from  that  time 
there  was  no  more  glass  blown  for  Jos.  Porter  &  Son  on 
Sabbath,  and  our  Sabbaths  were  as  quiet  as  any  country 
town. 

"Hannah  C.  Porter/' 

*The  tract  mentioned  was  "Edwards'  Sabbath  Manual." 


AUTOBIOGRAPHY  OF  REV.  ALLEN  H.  BROWN.      23 

All  the  window-glass  factories  in  South  Jersey  from 
that  time  discontinued  glass  blowing  on  Sunday. 

Synodical  Missions  or  Sustentation. 

In  1883,  most  unexpectedly  to  himself,  Mr.  Brown  was 
elected  a  Commissioner  to  the  General  Assembly  at  Sara- 
toga. Upon  the  day  devoted  to  the  Board  of  Home  Mis- 
sions, he  noticed  in  the  annual  report  of  the  Board  a 
suggestion  about  the  care  of  feeble  churches  by  the  older 
Synods,  and  realized  that  an  opportunity  for  action  had 
come,  and  that  something  was  wanting.  After  six  reso- 
lutions contained  in  the  report  of  the  Standing  Committee 
had  been  adopted,  he  was  emboldened  to  go  upon  the 
platform  and  offer  this  resolution,  No.  7:  "Resolved,  That 
this  Assembly  commend  to  the  favorable  consideration  of 
the  older  Synods  the  suggestion  of  the  Board  of  Missions 
in  regard  to  Sustentation,  as  found  on  page  20  of  its 
annual  report."  (See  Minutes  General  Assembly,  1883, 
page  603.) 

He  was  about  to  make  some  remarks,  when  the  chair- 
man of  the  Committee,  Rev.  George  D.  Baker,  D.  D.,  then 
of  Detroit,  now  of  Philadelphia,  said  he  thought  he  had 
indorsed  this  topic  in  the  body  of  the  report,  but  that  he 
would  take  the  responsibility  of  accepting  this  resolution 
as  a  part  of  the  report.  Thus,  without  noise  or  discussion, 
this  suggestion,  like  a  nail  well  driven,  was  surely  clinched; 
and,  truthfully,  one  after  adjournment  remarked :  "The 
General  Assembly  does  not  realize  the  importance  of  what 
it  has  done  this  day."  Returning  to  New  Jersey,  Mr. 
Brown,  as  secretary  of  the  Church  Extension  Committee 
of  the  Synod,  called  the  attention  of  the  Committee  to  this 
recommendation  of  the  General  Assembly.  A  tentative 
plan  was  drawn  and  printed  for  the  use  of  the  Committee. 
It  was  considered,  amended,  and  approved  by  the  Com- 
mittee on  the  morning  of  the  day  wThen  the  Synod  met 
at  Orange,  in  October,  1883.  Copies  of  the  plan,  thus 
amended,  were  reprinted  and  ready  for  Synod  on  the  next 
morning.  The  document  was  held  so  long  in  the  Com- 
mittee on  Bills  and  Overtures  before  it  was  reported  to 


24  AUTOBIOGRAPHY    OF    REV.   ALLEN    H.   BROWN. 

Synod,  and  then  was  referred  back  to  the  Committee  on 
Church  Extension,  that  the  whole  subject  was  postponed 
until  the  Synod's  meeting  at  Elizabeth,  in  1884,  when, 
under  the  leadership  of  Dr.  Craven,  the  plan  was  again 
discussed,  amended,  and  referred  to  the  Presbyteries  to 
report  upon  it  in  1885.  At  the  meeting  of  Synod  in  At- 
lantic City  in  1885,  the  reports  from  the  Presbyteries  were 
not  all  favorable,  and  the  fate  of  the  plan  seemed  to  hang 
in  doubt,  when  Dr.  John  Dixon  moved  that  it  be  referred 
to  a  special  committee  to  report  in  1886.  Dr.  Dixon,  as 
chairman  of  this  special  committee,  reported  at  Camden 
in  1886  the  plan  which  was  finally  adopted  and  which  has 
been  in  successful  operation  since  January  1st,  1887,  and 
was  revised  in  1900.  Among  its  benefits  which  may  be 
mentioned  are:  1.  The  Presbytery  has  much  more  money 
for  missionary  work  than  ever  it  had  before.  2.  It  has 
independent  and  absolute  control  of  the  funds.  3.  The 
laborers  are  better  paid.  4.  There  are  fewer  vacant 
churches.  5.  The  increase  of  churches  and  of  ministers 
and  spiritual  results  all  attest  the  wisdom  of  the  plan.  In 
1886  this  Presbytery  enrolled  44  ministers  and  45  churches. 
In  1900,  64  ministers  and  56  churches,  an  increase  in 
fourteen  years  of  20  ministers  and  1 1  churches. 

Added  to  all  this  in  New  Jersey,  six  or  seven  other 
Synods  have  adopted  the  principle  of  synodical  support 
of  weak  churches,  some  of  them  varying  in  details  of  ad- 
ministration. 

Historical  and  Monumental. 

Mr.  Brown,  as  an  itinerant,  discovered  many  important 
and  forgotten  historical  items  in  regard  to  the  labors  of 
John  Brainerd  and  the  churches  which  he  established  dur- 
ing the  eighteenth  century,  especially  before  the  Revolu- 
tionary War.  To  preserve  these  from  perpetual  oblivion 
he  printed  a  series  of  seven  letters  in  the  Woodbury  Con- 
stitution in  the  Autumn  of  1850. 

He  also  co-operated  with  Prof.  George  Macloskie, 
LL.  D.,  of  Princeton  University,  in  publishing  the  Journal 
of  John  Brainerd  for  the  years  1761  and  1762.     Dr.  Ma- 


AUTOBIOGRAPHY    OF    REV.   ALLEN    H.   BROWN'.  25 

closkie  brought  this  precious  manuscript  from  London.  It 
was  published  in  successive  numbers  of  The  New  Jersey 
Courier  at  Toms  River,  and  was  issued  as  a  pamphlet  in 
1880.     (Twenty-six  pages.) 

Among  Mr.  Brown's  published  historical  papers  are  An 
Outline  History  of  the  Presbyterian  Church  in  West  or 
South  Jersey  from  1700  to  1865,  delivered  by  appoint- 
ment of  Presbytery  in  Bridgeton,  October  5th,  1865.  The 
appendix  contains  facsimile  epitaphs  of  twenty-nine  Pres- 
byterian ministers,  who  had  been  buried  within  the  bounds 
of  the  Presbytery  of  West  Jersey.     (Seventy-six  pages.) 

Before  the  Historical  Society  of  New  Jersey,  on  May 
15th,  1879,  by  request,  he  read  a  paper  on  The  Character 
and  Employments  of  the  Early  Settlers  on  the  Coast  of 
Nezu  Jersey  (forty  pages),  and  defended  the  people  of 
Barnegat  from  the  charge  of  piracy. 

Before  the  same  Society  he  read  a  paper  on  May  20th, 
1886,  on  Jonathan  Pitney,  M.  D.,  and  Fifty  Years'  Prog- 
ress on  the  Coast  of  New  Jersey.     (Sixteen  pages.) 

In  1888  the  Synod  of  New  Jersey  published  Mr.  Brown's 
Historical  Sketch  of  the  Synod  of  New  Jersey  for  the 
quarter  of  a  century  from  1861  to  1886.  This  was  a  dis- 
course delivered  by  him  as  retiring  Moderator  of  the  Synod, 
at  its  opening  in  the  First  Presbyterian  Church  of  Camden, 
October  18th,  1886.  (Thirty-two  pages,  with  a  map  of 
Synod.) 

The  history  of  the  Presbyterian  Church  of  Pilesgrove, 
or  Pittsgrove,  was  published  by  that  congregation.  Mr. 
Brown  prepared  this  history  from  1741  to  181 1,  and  the 
pastor,  Rev.  John  Ewing,  D.  D.,  continued  the  history 
from  18 1 2  to  August,  1891,  when  the  one  hundred  and 
fiftieth  anniversary  was  celebrated.     (Fifty-four  pages.) 

Discovering  the  location  of  Brainerd's  extinct  churches, 
Mr.  Brown  has  always  been  interested  in  studying  their 
history.  The  same  historical  interest  prompted  him  to 
offer  a  resolution  in  the  Synod  in  1886  for  the  appoint- 
ment of  a  committee  to  gather  materials  of  the  history  of 
the  Presbyteries  and  the  churches  of  the  Synod  of  New 
Jersey.    This  committee  also  became  permanent,  and  one 


26  AUTOBIOGRAPHY    OF    REV.   ALLEN    H.   BROWN. 

needs  only  to  glance  at  the  reports  of  the  Custodians  in 
the  Appendix  to  the  Minutes  of  Synod,  to  discover  how 
numerous  and  valuable  are  the  acquisitions  of  historic 
materials  in  the  archives  of  Synod  in  the  library  building 
of  the  Theological  Seminary  at  Princeton. 

Thus,  providentially,  was  Mr.  Brown  called,  with  the 
help  of  others,  to  lead  the  pilgrimage  to  the  Old  Scots' 
Burial  Ground  and  Tennent  Church  in  1895,  and  by  the 
voice  of  the  Synod  to  superintend  the  raising  of  the  money 
and  erection  of  the  Presbyterian  Historical  Monument 
in  Old  Scots'  Ground,  in  Monmouth  County.  His  ad- 
dress at  the  unveiling  on  June  14th,  1900,  gives  the  his- 
tory and  description  of  the  monument.*  This  has  been 
his  last  public  official  work,  and  though  not  fully  recovered 
from  nervous  prostration  of  the  last  Winter,  he  is  spared 
to  be  with  us  to-day  (having  completed  his  eightieth  year 
on  the  last  Sabbath),  and  to  realize  more  than  ever  before 
the  meaning  of  the  Psalmist :  "If  by  reason  of  strength  the 
days  of  our  years  be  fourscore  years,  yet  is  their  strength 
labor  and  sorrow;  and  whoso  is  wise  and  will  observe 
these  things,  even  they  shall  understand  the  loving  kind- 
ness of  the  Lord."     (See  Psalms  xc.  10  and  cvii.  43.) 


*See  address  in  this  volume  (page  45.' 


ADDRESS  ON  BEHALF  OF  THE  PRESBYTERY. 


By  Rev.  Frederic  R.  Brace,  D.D. 

My  Dear  Brother  Brown: — It  is  my  pleasant  duty 
and  privilege  to  say  to  you  on  behalf  of  the  Presbytery 
of  West  Jersey  and  your  numerous  friends  that  we  joy 
and  rejoice  with  you  in  the  goodness  of  God,  who  has 
permitted  you  to  see  not  only  your  eightieth  year,  but 
also  fifty-four  years  of  active,  blessed  service  within  the 
bounds  of  this  Presbytery.  Too  often  the  words  of  love 
and  appreciation  that  would  have  brightened  the  pathway 
of  a  faithful  worker  for  God  and  humanity  are  left  un- 
spoken until  the  ear  that  could  hear  them  has  the  seal 
of  death  affixed  to  it,  and  the  life  that  would  have  been 
cheered  and  helped  and  strengthened  and  lengthened  has 
passed  away  without  their  encouragement  and  blessing. 
We  do  not  want  it  to  be  so  in  your  case.  While  you  are 
with  us  we  want  to  tender  you  our  tribute  of  respect  and 
love  and  let  you  know  how  highly  we  appreciate  the 
great  work  that  you  have  done,  not  only  within  the  limits 
of  this  Presbytery,  but  throughout  the  State. 

Your  fifty-four  years  of  service  in  the  vineyard  of  the 
Master  have  passed  swiftly  with  you,  for  each  day  has 
been  filled  up  with  some  work  for  God.  When  you  left 
Princeton  Seminary  to  come  to  South  Jersey  in  1844  as 
agent  of  the  American  Tract  Society  and  superintendent 
of  its  work  in  New  Jersey,  except  a  narrow  fringe  along 
the  shore  of  the  Atlantic  inside  the  beaches,  and  another 
fringe  along  the  Delaware  River,  almost  all  the  rest  of 
the  counties  of  Camden,  Atlantic,  Cumberland,  also  of 
Burlington  and  Ocean,  were  covered  with  forests  of  pine, 
with  here  and  there  a  grove  of  oaks.    These  were  inhabited 

(27) 


28  ADDRESS    ON    BEHALF    OF    THE    PRESBYTERY. 

chiefly  by  wood-choppers,  charcoal-burners,  and  teamsters, 
scattered  sparsely  through  all  this  territory.  There  were  a 
few  villages  in  which  the  proprietors  and  some  few  dwell- 
ers lived.  In  these  villages  were  always  found  the  store, 
with  sometimes  a  glass  factory  or  an  iron  furnace  and  a 
saw-mill,  for  almost  all  the  villages  were  located  on  streams 
that  could  be  utilized  for  water  power.  Occasionally  there 
was  a  little  frame  building  erected  for  a  church,  where 
infrequent  services  were  held  and  perhaps  a  smaller  frame 
building  for  a  school  house,  where  a  few  months'  tuition 
was  given  by  a  man  generally  utterly  unqualified  to  teach, 
and  the  whole  curriculum  included  nothing  more  than  the 
mere  elementary  branches.  There  was  no  railroad  com- 
munication between  the  river  Delaware  and  the  Atlantic 
Ocean.  The  only  railroad  in  South  Jersey  was  the  one 
from  Bordentown  to  Camden.  Absecon  Beach,  on  which 
Atlantic  City  has  grown  to  such  wonderful  proportions, 
was  a  long  strip  of  sand,  covered  with  sand  dunes  and  a 
few  weather-beaten,  shrunken  cedars.  Here  and  there 
was  a  patch  of  salt  grass  on  which  a  few  cattle  fed.  One 
or  two  houses  stood  in  solitariness  on  that  forbidding  sand 
waste.  So  was  it  with  the  other  island  beaches  that  act 
as  God's  breakwaters  along  all  the  southeastern  coast  of 
New  Jersey. 

The  population  of  the  six  lower  counties  constituting 
now  the  territory  of  the  Presbytery  of  West  Jersey  was 
92,127,  not  as  much  as  that  of  Camden  County  alone  now. 
The  city  of  Camden  had  in  1840  only  3366  inhabitants,  and 
in  1850,  9618;  Bridgeton  had  in  1850,  2246;  Millville  in 
1840,  1771,  and  in  1850,  2332.  The  population  of  Cape 
Island,  now  Cape  May  City,  is  not  given  separate  from 
the  township  in  which  it  was  situated  before  1855,  when 
it  was  597.  Vineland,  Hammonton,  and  other  growing 
and  flourishing  towns  were  not  in  existence.  The  popu- 
lation of  this  territory  now  is  nearly  300,000,  and  that  of 
the  cities  mentioned:  Camden,  about  75,000;  Atlantic 
City,  25,000;  Bridgeton,  15.000;  Millvile,  about  the  same 
as  Bridgeton;  Vineland  (Landis  Township),  10,000;  Ham- 
monton, 4000;  Cape  May  City,  over  3000. 


ADDRESS    OX    BEHALF    OF    THE    PRESBYTERY.  29 

You  have  seen  all  the  beaches  of  the  New  Jersey  coast 
from  Bay  Head  to  Cape  May  City  transformed  into 
peopled  towns  and  cities,  great  health  resorts  for  the  mill- 
ions that  come  from  all  parts  of  these  United  States, 
and  "The  Pines,"  the  great  wilderness,  filled  with  villages 
and  towns  and  gardens  and  vineyards  and  farms. 

The  Presbyerian  churches  erected  in  these  cities  and 
towns  that  afford  the  opportunities  for  worship  to  the 
settled  populations,  to  the  thousands  of  Summer  and  now 
Winter  visitors,  are  in  many  instances  the  result  of  your 
far-seeing  mind  and  never-flagging  energy.  And  what 
shall  I  say  of  your  efforts  in  behalf  of  education  in  these 
years?  One  who  has  known  you  and  your  work  from 
almost  the  beginning,  writes  to  me:  "When  Mr.  Brown 
came  into  Atlantic  County  the  teachers  then  employed 
could  teach  only  the  three  'R's,'  and  some  scarcely  knew 
enough  to  do  that.  He  at  once  began  to  amend  matters 
by  getting  teachers  from  various  parts  of  New  England 
from  colleges  and  seminaries,  and  a  revolution  was  soon 
effected  through  his  agency  in  most  parts  of  the  County." 
And  this  I  know  to  be  true,  for  after  my  advent  into  the 
same  region  in  1861  I  saw  much  of  the  fruits  of  your  wise 
and  beneficent  work. 

It  would  be  impossible  to  estimate  the  debt  the  church 
owes  you  for  your  indefatigable  and  careful  investigations 
of  the  origin  and  early  history  of  our  churches,  and  the 
life  and  labors  of  the  consecrated  men  who  ministered  to 
them.  Libraries,  vaults,  attics,  cellars  have  been  searched 
by  you  to  find  the  story  of  a  church  or  a  life  and  they  have 
been  compelled  to  give  up  their  long  concealed  treasures. 
Old  tombstones  in  forgotten  graveyards  and  neglected 
burying  grounds  have  been  examined  and  deciphered  and 
made  to  tell  their  story  of  the  past  generations.  Through 
your  zeal  there  stands  upon  the  old  historic  Scots'  Burying 
Ground  that  beautiful  monument  that  tells  of  the  first  or- 
dination of  a  Presbyterian  minister  by  a  Presbytery  in  this 
country.  As  the  historian  of  our  Presbytery,  we  present 
to  you  our  heartfelt  thanks  and  hope  that  you  may  still, 
as  health  and  strength  may  allow  you,  carry  on  this  work 


30  ADDRESS    ON    BEHALF    OF    THE    PRESBYTERY. 

which  has  given  you  so  much  pleasure  and  the  Church  so 
many  historic  treasures. 

My  brother,  it  was  through  you  that  I  came  to  this  sec- 
tion of  the  State  more  than  thirty-nine  years  ago.  Your 
wise  counsel,  loving  sympathy,  and  inspiring  example  can 
never  be  forgotten.  Following  your  example  I  have  con- 
tinued my  work  in  the  one  Presbytery.  Not  one  member 
of  the  Presbytery  that  welcomed  you  to  your  self-denying 
work  remains  with  us.  Only  two  are  here  who  were  in 
the  Presbytery  in  1861.  The  band  grows  less  as  the  years 
pass  away,  but  the  members  are  gathering  in  the  great  as- 
sembly on  high  to  welcome  us  when  we  apply  for  admit- 
tance there. 

It  is  not  often,  my  brother,  that  a  man,  brought  up  in 
a  home  of  affluence  and  comfort,  with  its  pleasant  refine- 
ments, its  social  culture,  and  its  elevated  companionships,  a 
man  gifted  by  the  Lord  with  superior  mental  abilities  cul- 
tivated and  strengthened  by  a  thorough  collegiate  and  sem- 
inary training,  turns  his  back  on  refinement  and  culture 
and  ease  and  wealth,  and  catching  the  sound  of  a  cry  from 
the  wilderness  goes  thither  and  makes  his  home  there, 
putting  up  cheerfully  and  willingly  with  all  the  depriva- 
tions to  minister  to  the  inhabitants  in  their  spiritual  des- 
titution, and  endeavor  by  his  preaching  and  his  influence  to 
develop  them  into  a  higher  life.  I  think  that  I  can  say, 
without  any  fear  of  contradiction,  that  you  made  this  noble 
sacrifice.  You  came  to  "The  Pines,"  a  terra  incognita  at 
that  time  to  the  people  of  North  Jersey,  to  whom  the  very 
name  was  suggestive  of  terror,  peril,  and  of  degradation. 
You  carried  to  the  people  the  blessed  word  of  God,  the 
great  refiner  of  human  life;  you  used  your  influence  and 
your  money,  until  it  was  swept  from  you,  for  their  bet- 
terment; you  brought  teachers  of  culture  and  refinement  to 
the  little  school  houses  scattered  through  "The  Pines" ;  you 
visited  the  people  in  their  homes  and  talked  with  them  and 
read  from  the  sacred  Scriptures  to  them  and  prayed  with 
them;  )rou  stood  by  them  in  their  hours  of  sorrow,  minis-* 
tering  to  them  the  comforts  of  the  blessed  Gospel ;  you  went 
with  them  to  the  quiet  sleeping  place  of  the  dead  to  lay 


ADDRESS    ON    BEHALF    OF    THE    PRESBYTERY.  31 

there  the  bodies  of  beloved  ones,  worn  out  in  life's  hard 
struggle,  and  pointed  the  heart-broken  weepers  to  the  Resur- 
rection and  the  Life.  You  have  tried  to  be  a  true  apostle 
of  Christ  to  the  people  among  whom  you  chose  to  cast  your 
lot,  and  we  believe — may  I  not  say  we  know — that  through 
the  grace  of  God  you  have  succeeded.  Many  a  one  has 
risen  up  to  call  you  "blessed" ;  many  a  star  shall  glisten 
in  your  crown  in  the  day  when  the  great  Lord,  your  Christ 
and  our  Christ,  shall  place  it  on  your  head. 

May  the  dear  Lord  spare  your  life  many  years  for  the 
happiness  and  blessing  of  your  beloved  children,  for  the  joy 
of  all  your  friends. 

Presbytery  by  resolution  requests  you  to  place  in  its  hands 
for  publication  some  of  your  sermons,  your  autobiography, 
and  photograph;  so  that  your  friends  may  have  something 
of  value,  beside  loving  memories,  to  put  among  their  sacred 
treasures. 


ACTION   OF  THE   SESSION   OF  THE  FIRST  PRESBYTERIAN 
CHURCH   OF  ATLANTIC   CITY. 


Whereas,  The  Rev.  Allen  H.  Brown  has  been  associated 
so  intimately  with  the  First  Presbyterian  Church  of  At- 
lantic City  from  its  incipiency; 

And  Whereas,  the  said  church  has  been  so  blessed  of 
God  during  these  forty-seven  years  since  the  first  Presby- 
terian service  was  conducted  in  the  then  small  village  of 
Atlantic,  that  at  present  there  are  five  centres  of  Presby- 
terianism  manned  with  five  pastors  or  supplies  in  charge. 

Therefore  be  it  Resolved,  By  the  Session  of  the  First 
Presbyterian  Church  of  Atlantic  City,  that  we  request 
Presbytery,  at  its  commemoration  of  the  eightieth  anni- 
versary of  the  birth  of  Rev.  Allen  H.  Brown,  at  the  Ses- 
sion to  be  held  in  Cape  May,  September  26th,  1900,  to 
permit  us  to  add  this  tribute  of  our  esteem  and  affection 
and  Christian  love  to  the  garlands  already  prepared  by 
Presbytery  to  wreathe  this  venerable  servant  of  our  Lord 
Jesus  Christ. 

Our  beloved  brother  of  four-score  years  came  over  to 
Absecon  Island  as  a  young  man  in  the  prime  of  life  from 
his  charge  in  a  neighboring  town  on  the  shore,  at  his  own 
charges,  on  an  errand  of  love.  He  established  the  first 
Presbyterian  service,  fostered  the  little  plant  for  years,  se- 
lected and  secured  the  donation  to  our  church  of  the  present 
charming  site  (now  valued  at  not  less  than  $40,000),  per- 
fected a  temporary  organization,  and  in  1870  was  one  of 
the  Committee  of  Presbytery  that  organized  the  First  Pres- 
byterian Church  of  Atlantic  City  with  seven  members. 

During  these  four  decades,  Rev.  Allen  H.  Brown  has 
kept  a  watchful  eye  over  the  interests  of  this  branch  of 
Zion,  and  in  all  times  of  perplexity  or  discouragements  he 


ACTION    OF   THE    SESSION.  33 

has  proven  himself  to  be  the  Session's  wise  counsellor, 
trusted  friend,  and  God's  chosen  servant  to  guide  and  guard 
this  flock. 

The  community  esteem  and  confide  in  him — the  people 
revere  and  love  him — while  the  Session,  for  many  years, 
have  regarded  him  with  deep  veneration  and  Christian 
affection. 

We  praise  the  Lord  for  such  a  life  among  us.  His 
"hoary  head  is  a  crown  of  glory,"  for  it  is  ''found  in  the 
way  of  righteousness."  Young  and  old  receive  a  con- 
stant benediction  by  his  presence  in  our  church  and  con- 
gregation. His  blessed  life  happily  verifies  Psalm  xcii. 
12-14:  "The  righteous  shall  flourish  like  the  palm  tree;  he 
shall  grow  like  a  cedar  in  Lebanon.  Those  that  be  planted 
in  the  house  of  the  Lord  shall  flourish  in  the  courts 
of  our  God.  They  shall  still  bring  forth  fruit  in 
old  age."  May  the  Lord's  richest  blessing  continue 
to  follow  our  venerable  and  beloved  brother  as  the 
shadows  of  life  lengthen — "his  eventide  be  light" — and 
the  western  slopes  be  aglow  with  the  joys  of  his  coming 
Saviour  to  welcome  him  home  to  the  church  triumphant. 

May  Numbers,  vi.  24-26,  and  Jude,  24,  25,  be  our 
Heavenly  Father's  constant  benediction  and  joyful  plaudit. 

By  order  of  the  Session. 


Frederick  Jonte  Stanley, 

Moderator. 


Eben  S.  Mathis, 

Clerk. 

Thompson  Irvin, 
Chairles  B.  Boyer, 
Charles  E.  Adams, 
R.  D.  Craighead, 
Clinton  K.  Harris, 

Elders. 


TRIBUTE  FROM  THE  PRESBYTERIAN  HISTORICAL  SOCIETY. 


Philadelphia,  September  17th,  1900. 

To  the  Reverend  West  Jersey  Presbytery  of  the   Presbyterian 
Church  of  the  United  States. 

Fathers  and  Brethren: — The  Executive  Council  of 
the  Presbyterian  Historical  Society,  at  its  last  stated  meet- 
ing, heard  with  great  pleasure  of  your  recent  action  in 
appointing  a  committee  to  make  arrangements  for  a  serv- 
ice at  its  next  meeting  in  which  your  reverend  body 
might  officially  and  publicly  testify  to  its  high  apprecia- 
tion of  the  ministerial  character  and  labors  of  Rev.  Allen 
H.  Brown,  and  in  particular  to  record  its  appreciation  of 
his  labors  as  an  historian. 

The  members  of  the  Executive  Council  feel  that  they 
cannot  allow  the  contemplated  meeting  to  be  held  with- 
out begging  the  privilege  of  being  permitted  to  have  a 
share  in  this  tribute  to  extend  to  Rev.  Mr.  Brown  our  cor- 
dial congratulations  and  heartfelt  wishes  on  the  auspicious 
occasion,  and  at  the  same  time  to  express  our  sincere  af- 
fection for  him,  our  admiration  of  his  Christian  character 
and  worth  and  our  cordial  appreciation  of  his  invaluable 
labors  in  connection  with  the  work  of  our  Society.  We 
sincerely  pray  that  our  Heavenly  Father  may  long  spare 
him  in  health  and  strength  to  the  church  of  which  he  has 
been  for  so  many  years  an  earnest,  faithful,  and  honored 
minister. 

With  profound  respect  we  remain, 

Yours  in  the  fellowship  of  Christ, 

(Signed)  Henry  C.  McCook, 

President. 

James  Crawford, 

Chairman  of  the  Executive  Council. 


(34) 


LETTER   FROM    REV.  WILLIAM    BANNARD,  D.D. 


The  following  letter  from  Dr.  William  Bannard  was 
received  by  the  Stated  Clerk: — 

Accept  my  thanks  for  the  notice  of  the  meeting  of  Pres- 
bytery and  its  proposed  recognition  of  the  long  and  faith- 
ful service  of  Brother  Brown.  He  deserves  whatever 
honor  may  be  conferred  on  him  on  the  occasion.  I  re- 
call the  interest  I  felt  as  a  student  in  the  seminary  at 
Princeton  when  he  graduated  to  become  a  missionary 
in  "the  Pines"  of  New  Jersey.  My  interest  in  him 
was  revived  when  more  than  thirty-one  years  ago  I 
became  a  member  of  the  Presbytery  of  West  Jersey, 
and  I  found  him  still  bishop  of  all  that  region,  and  learned 
something  of  his  active,  self-denying,  and  successful  work. 
His  continued  service  of  fifty-four  years  in  that  position 
is  an  unusual  event,  and  of  itself  bears  witness  to  his  wis- 
dom, patience,  and  persistence  in  meeting  the  perplexities 
and  trials  he  must  have  encountered.  Many  have  already, 
and  more,  doubtless,  will  hereafter,  rise  up  to  call  him 
blessed,  so  that  it  is  not  merely  his  ''hoary  head,"  but 
his  labors  of  love  for  them  and  his  zeal  for  religion,  that 
will  be  his  crown  of  righteousness. 

Fraternally  yours, 

William  Bannard. 


(35) 


LETTER   FROM  REV.  HENRY  CLAY  CAMERON,  Ph.D.,  D.D., 
OF   PRINCETON   UNIVERSITY. 


Princeton,  N.  J.,  March,  1901. 

Rev.  Allen  H.  Brown. 

My  Dear  Friend: —  *  *  *  I  am  very  glad  to 
hear  that  your  Presbytery  is  honoring  you.  Not  only 
the  Presbytery  of  West  Jersey,  but  the  Synod  and  the 
whole  Presbyterian  Church  are  under  the  greatest  obli- 
gation to  you  for  what  you  have  done  for  the  Church 
along  the  entire  New  Jersey  coast,  and  in  the  matter  of 
the  John  Boyd  monument.  Without  your  labors,  energy, 
and  perseverance  these  great  and  good  things  could  not 
have  been  accomplished.  I  am  truly  thankful  that  a  kind 
Providence  permitted  me  to  give  you  a  little  assistance 
in  the  work.  With  the  best  wishes  and  kindest  regards, 
I  am,  as  ever, 

Most  truly  yours, 

Henry  Clay  Cameron. 


(36) 


COPY  OF  THE  INSCRIPTION,  AS  IT  APPEARED  IN  1895,  IN  THE  OLD  SCOT'S 
BURYING  GROUND,  IN  MONMOUTH  COUNTY,  NEW  JERSEY,  UPON  THE  TOMB- 
STONE OF  THE  REY.  JOHN  BOYD,  THE  FIRST  MINISTER  OF  WHOSE  ORDINA- 
TION   BY    THE    PRESBYTERY    IN    AMERICA    ANY    OFFICIAL    RECORD    EXISTS. 


From   Photograph  made  for  Kev.   Henry  Goodwin  Smith,  D.  D. 


PIENTISSIMI  DOMINI  JOANNIS 
BOYDII  CINERES  ECCLESIAE  HUJUS  CAL 
VINI  PASTOR[IS]  HIC  DEFODIUNTUR.    SU 
AM  OPERAM  QUAMVIS  STERILI  SOLIDO 
CONSUMPTAM    NON    PERDIDIT. 
QUI   ILLUM   PERNOVERUNT  ATQUE 
VIRTUTIBUS    INGENTIS    ILLO  TE 
MPORE    DIGNITATEM    EJUS    EX 
PLORAVERUNT.     LECTOR  VESTIG 
IA  ILLIUS  PERSEOUERE  ET  T 
E   BEATUM    FORE    SPERO.      MOR 
TEM   OBIIT  TRICESIMO   DIE 
AUGUSTI   MILLESIMO  SEP 
TINGENTESIMO  OCTAVO 
AETATIS  SUAE  VICESIMO 
NONO. 


THE  ASHES  OF  THE  EMINENTLY  PIOUS  MR.  JOHN  BOYD,  PASTOR  OF  THIS 
CHURCH  OF  CALVIN,  ARE  BURIED  HERE.  HIS  LABOR,  ALTHOUGH  EXPENDED 
ON  BARREN  GROUND,  HE  DID  NOT  LOSE.  THEY  WHO  KNEW  HIM  WELL  ALSO 
PROVED  HIS  WORTH  [WHO  WAS]  AT  THAT  TIME  DISTINGUISHED  FOR  [HIS] 
VIRTUES.  READER,  FOLLOW  PERSEVERINGLY  HIS  FOOTSTEPS.  AND  I  HOPE 
THOU  WILT  BE  HAPPY.  HE  DIED  THE  THIRTIETH  DAY  OF  AUGUST,  ONE 
[•HOUSAND  SEVEN  HUNDRED  AND  EIGHT,  IN  THE  TWENTY-NINTH  YEAR  OF 
HIS   AGE. 


THUS,  FROM  THE  PHOTOGRAPHIC  COPY,  THE  REV.  HENRY  C  CAMERON,  D.  D-, 
PROFESSOR  IN  PRINCETON  UNIVERSITY,  HAS  SUCCESSFULLY  DECIPHERED,  RE 
STORED  AND  TRANSLATED  THE  TIME-WORN  INSCRIPTION  UPON  THE  TOMB- 
STONE  OF   THE    REV.   JOHN    BOYD. 


ACTION    OF    THE    PRESBYTERY    OF    MONMOUTH, 
JANUARY  22d,   1901. 


The  Presbytery  of  Monmouth  takes  peculiar  pleasure  in 
joining  with  the  Presbytery  of  West  Jersey  in  offering  to 
their  beloved  friend,  the  Rev.  Allen  H.  Brown,  at  the  con- 
clusion of  eighty  years  of  life  and  over  fifty  years  in 
the  Gospel  ministry,  a  token  of  their  deepest  respect  and 
tenderest  affection.  They  wish  him  to  understand  that  they 
consider  him  as  though  a  member  of  their  own  body,  and 
their  meetings  scarcely  seem  complete  when  he  does  not 
show  his  face  for  at  least  a  part  of  the  sessions  of  Pres- 
bytery. They  are  grateful  to  God  that  he  has  been  pleased 
to  preserve  his  life  during  so  many  years  of  devoted  and 
self-denying  labor,  and  that  he  has  given  him  strength 
to  bear  the  trials  and  sufferings  which  have  been  made 
his  portion  during  his  long  ministry.  They  feel  under 
deep  obligation  to  him  for  the  time  and  toil  he  has  expended 
within  their  bounds,  the  intelligence  and  wisdom  which  has 
characterized  him  in  counsel,  the  appreciation  he  has  dis- 
played for  the  historical  associations  connected  with  much 
of  their  territory,  for  the  enthusiasm  with  which  he  has 
pursued  his  historical  researches,  for  the  ability  which  he 
has  shown  to  excite  the  interest  and  zeal  of  others  and  for 
the  substantial  results  which  have  followed  from  his  un- 
tiring labors. 

They  beg  that  he  will  accept  from  them  this  imperfect 
expression  of  admiration  for  his  character,  their  gratitude 
for  what  he  has  done  for  them,  and  their  constant  affection 
for  his  person. 

Their  fervent  prayer  is,  that  the  God  he  has  served  so 
faithfully  may  give  him  perfect  peace  and  comfort  in  the 

(37) 


38  ACTION    OF    THE    PRESBYTERY    OF    MONMOUTH. 

evening  of  his  life,  and  that  he  may  have  the  happiness 
of  finding  at  the  conclusion  of  his  labors  that  what  he  has 
done  meets  with  approval  and  acceptance  in  the  presence 
of  Him  whose  love  was  the  inspiration  of  it  all. 

Edward  B.  Hodge, 

A.  H.  Dashiell, 

B.  S.  Everitt, 
George  Swain, 
Frank  R.  Symmes, 

Committee. 

The  Presbytery  adopted  the  above  unanimously  and  or- 
dered the  Stated  Clerk  to  enter  it  on  the  records,  send  a 
copy  to  Rev.  A.  H.  Brown,  and  one  to  the  Presbytery  of 
West  Jersey. 

A  true  copy, 

Attest : 

Bent.  S.  Everitt, 

Stated  Clerk. 


HON.    ALLEN    BROWN    ENDICOTT. 


HISTORICAL    LETTER    FROM    REV.  ALLEN    H.  BROWN. 


The  following  reply  to  an  inquiry  from  Judge  Allen  B. 
Endicott  is  worthy  of  a  place  in  this  volume. 

Hon.  Allen  Brown  Endicott. 

My  Dear  Sir  : — You  ask,  How  many  churches  have  I 
established?  It  is  difficult  to  give  a  direct  answer,  for  two 
reasons:  First,  because  the  word  "church"  is  often  used 
in  a  double  sense,  sometimes  for  the  house  of  worship  and 
sometimes  for  the  ecclesiastical  organization  of  living 
members. 

Again,  it  is  difficult  to  answer  because  it  is  impossible 
in  any  important  undertaking  for  any  one  person  alone 
to  do  all  the  work.  One  person  may  plan  the  campaign 
and  lead  the  forces,  but  he  must  have  associates  and  co- 
workers to  execute  his  plans  and  share  with  him  the  honor. 
An  Admiral  may  gain  a  naval  victory  and  he  receives 
honor  from  his  countrymen.  He  honors  himself  when 
he  gives  a  share  of  the  praise  of  victory  to  the  men  behind 
the  guns. 

To  obviate  these  difficulties,  we  must  discriminate  and 
divide  the  churches  into  classes,  viz.,  the  Pioneer  Class, 
the  Co-worker,  and  the  Assistant. 

I.  In  the  first  class,  I  include  new  localities,  where  there 
was  no  Presbyterian  Church,  and  where  I  have  been  the 
Pioneer,  striving  not  to  build  upon  another  man's 
foundation.  I  now  mention  these  names  in  geographical, 
rather  than  in  chronological,  order.  Initial  services  were 
held  in  the  open  air,  in  private  dwellings,  in  school  houses, 
stores,  lodge  rooms,  hotel  parlors  or  dining  rooms,  or  a 
court  house.  The  names  are  printed  in  italics  where  only 
a  building  was  erected,  without  a  church  organization. 

The  Pioneer  Class  includes  the  Log  School  House  north 
of  May's  Landing;  Cape  Island,  now  Cape  May;  Holly 

(39) 


40  HISTORICAL    LETTER    FROM 

Beach,  Tuckahoe,  Cape  May  Court  House,*  Stephens* 
Creek,-)-  or  Estchille,  and  Oceanville,%  Leeds  Point,  and  a 
separate  schoolhouse;  Absecon,  Somers  Point  (in  which 
a  young  ladies'  school  was  taught)  is  now  removed  to 
Pleasantville,  Atlantic  City,§  Brainerd  Church,  at  Elwood; 
Hammonton,  Elmer,  Woodstown,  Swedesboro,  Woodland, 
now  Calvary  Chapel,  in  South  Camden;  Westville  (sold  to 
the  Protestant  Methodists),  Bass  River,  now  New  Gretna; 
Tuckerton,^"  Barnegat  Village,  Barnegat  City,  Shanwng, 
now  Chatsworth;  and  Whitings. 

II.  In  the  second  class,  I  have  been  a  Co-worker  in  lo- 
calities where  some  other  person  opened  the  way  for  the 
church,  and  I  followed  on  to  remove  an  overwhelming 
debt,  or  a  legal  barrier,  or  to  erect  a  building,  or  to  bridge 
over  a  chasm  which  appeared  to  be  impassable,  or  secur- 
ing a  pastor. 

Here  belong:  May's  Landing,  Billingsport,  Green 
Creek  (where  Rev.  A.  P.  Johnson  was  the  leader),  Avalon, 
Ocean  City,  Waterford,  Atco,  Berlin,  Third  Church  of 
Camden  (where  Rev.  William  Boyd  was  the  pioneer), 
Forked  River  (with  Rev.  James  M.  Denton),  Toms  River, || 


*  Organized  December  ist,  1856,  and  dissolved  October  7th,  1863. 
Most  of  its  members  lived  at  Green  Creek.  Its  book  of  sessional  rec- 
ords was  given  to  the  First  Presbyterian  Church  of  Atlantic  City. 

ft  These  two  buildings  having  rendered  good  service  for  a  generation, 
both  for  public  worship  and  for  school  purposes,  were  destroyed  by 
forest  fires  and  were  not  rebuilt. 

§  In  Atlantic  City  are  now  five  Presbyterian  Church  organizations  and 
three  church  edifices. 

If  The  labors  of  Rev.  Samuel  Miller,  D.  D.,  and  Dr.  C.  Van  Renssel- 
aer's legacy  of  $1000  are  here  to  be  held  in  grateful  remembrance.  A 
school  for  young  ladies  prepared  the  way  and  was  continued  in  this 
church  of  Tuckerton. 

||  At  Toms  River,  Elder  William  Torrey  began  the  work.  When  the 
building  had  stood  unused  for  two  years  I  co-operated  with  Revs.  T.  L. 
Janeway,  D.  D.,  and  Charles  Worrall,  D.  D.,  in  the  completion  of  the 
house,  and  later  with  Revs.  James  M.  Macdonald,  D.  D.,  and  George 
Hale,  D.  D.,  in  its  dedication  and  the  organization  of  a  church  of  five 
members. 


PRESBYTERIAN    MANSE    AT    MAY'S    LANDING,    ERECTED    IN    l8oi. 


REV.   ALLEN    H.   BROWN.  41 

Asbury  Park*  (with  Rev.  John  E.  Peters,  Sc.  D.),  Long 
Branch,  where  Mrs.  Robert  L.  Stuart  paid  $6000  for  the 
purchase  of  Sea  Side  Chapel,  of  which  the  proceeds  were 
merged  in  the  new  edifice  erected  under  the  ministry  of 
Rev.   Maitland  Alexander,   D.  D. 

Having  mentioned  the  name  of  that  benefactor  of 
the  Presbyterian  Church,  Mrs.  Stuart,  it  must  be  recorded 
that  her  liberal  gifts  secured  the  erection  of  manses  at 
Tuckahoe,  May's  Landing,  New  Gretna,  and  Barne- 
gat,  all  of  these  excepting  Barnegat  being  now  free  from 
debt. 

III.  The  third,  or  Assistant  Class,  includes  churches 
where  I  rendered  important  assistance  in  preaching  often 
and  securing  other  ministers,  and  in  many  ways  which 
cannot  here  be  described.  Such  are  Haddonfield,  Mer- 
chantville,  Delanco,  Fairview  (which  was  subsequently 
dissolved),  Riverton.  Manchester  (now  Lakehurst),  Point 
Pleasant,  South  Amboy,  and  other  places  in  less  degree. 

Before  closing  this  part  of  my  letter  I  must  mention  the 
good  work  of  Rev.  Alfred  H.'Dashiell,  D.  D.  While  I 
was  called  Synodical  Missionary  and  was  supported  by 
the  entire  Synod,  not  by  the  Board  of  Home  Missions, 
and  devoting  all  my  time  to  the  two  Presbyteries,  which 
covered  more  than  half  the  State,  he  was  always  a  leader  in 
church  extension,  and  upon  my  resignation  of  half  the 
territory  he  became  the  Presbyterial  Missionary  Super- 
intendent of  Monmouth  Presbytery.  His  influence  was 
manifest  in  some  of  the  places  already  mentioned,  and  yet 
more  in  those  to  be  mentioned,  especially  in  the  uplift  of 
Bergen  Iron  Works  to  Bricksburgh,  and  now  wonderful 
Lakewood ;  also  at  Hope  Church,  Holmanville,  Farm- 
ingdale,  Oak  Glen,  Squan  Village  (now  Manasquan), 
West  Mantoloking,  Atlantic  Highlands,  Sayreville. 
South  River,  Moorestown.  Providence,  Jacksonville,  and 
other  places. 


*  A  tabernacle  had  been  erected  previously  by  Founder  Bradley  and 
Rev.  John  A.  Liggett,  D.  D.,  and  was  merged  in  the  first  church  of 
Asbury  Park,  which  has  erected  a  second  new  building.  A  second 
church,  called  Westminster,  has  also  been  established. 


42  HISTORICAL    LETTER    FROM 

Allow  me  now,  my  clear  sir,  to  take  a  survey  of  the 

Southern  Half  of  New  Jersey. 

First,  of  the  two  Presbyteries  separately  and  combined; 
and,  secondly,  of  the  seashore  counties,  and  you  will  rec- 
ognize the  providential  growth  of  the  Presbyterian  Church 
in  this  region  during  the  past  fifty  and  the  past  one  hun- 
dred years. 

West  Jersey  Presbytery. 

In  the  present  territory  of  West  Jersey  Presbytery  there 
were  a  hundred  years  ago  (1800)  eight  Presbyterian 
churches,  viz.,  Cold  Spring,  Fairfield,  Bridgeton,  Green- 
wich, Deerfield,  Pittsgrove,  Timber  Creek  (now  Black- 
wood), and  Woodbury. 

In  1839,  when  the  Presbytery  was  organized  (with 
larger  territory  than  at  present),  it  contained  13  churches, 
12  ministers,  and  1085  communicants. 

In  1900  it  reported  56  churches,  64  ministers,  and  7730 
communicants. 

Monmouth  Presbytery. 

In  1800,  in  the  present  territory  of  Monmouth  Presby- 
tery (including  the  counties  of  Burlington,  Ocean,  Mon- 
mouth, and  a  part  of  Middlesex)  were  four  churches,  viz. : 
Freehold  (now  called  Tennent),  Shrewsbury,  Allentown 
(once  called  Crosswicks),  and  Cranbury.  At  the  organiza- 
tion of  the  Presbytery  of  Monmouth,  in  i860,  it  had  12 
churches,   12  ministers,  and  1436  communicants. 

In  1900  it  reported  49  churches,  54  ministers,  and  6564 
communicants. 

The  two  Presbyteries  combined  now  report : — 

Churches.         Ministers.        Communicants. 

West  Jersey 56  64  7, 730 

Monmouth 49  54  6,564 

Total 105  118  14,294 

Survey  of  the  Seashore. 

Having  thus  taken  a  general  review  of  the  whole  terri- 
tory, let  us  take  a  survey  of  the  seashore  in  both  Pres- 
byteries, including  the  whole  of  Cape  May  County  and 


REV.   ALLE.X    H.    BROWN.  43 

those  eastern  portions  of  Atlantic,  Burlington,  Ocean,  and 
Monmouth  Counties  which  are  between  the  ocean  and  the 
New  Jersey  Southern  Railway,  as  far  as  Shrewsbury  and 
Keyport.  Counting  in  the  churches  which  are  located 
on  that  railroad,  we  have  a  well-defined  territory  in  which, 
prior  to  1840,  were  only  three  Presbyterian  churches — 
Cold  Spring  (1714),  Shrewsbury  (1733),  and  Middletown 
Point,  now  called  Matawan  (1820).  Now  we  can  count 
in  this  same  territory  thirty-nine  churches  and  forty-nine 
Presbyterian  houses  of  worship,  among  these  being  seven 
private  chapels,  which  were  built  and  are  controlled  by 
Presbyterians,  but  not  by  Presbytery,  and  are  used  mainly 
in  the  Summer  season.  We  now  classify  them  all  by 
counties.  Localities  where  there  is  a  Presbyterian  house 
of  worship  under  ecclesiastical  control,  without  a  church 
organization,  are  printed  in  italics.  Private  or  independent 
chapels  are  printed  in  small  capitals.  Other  places  in 
Roman  have  both  houses  of  worship  and  regular  church 
organizations  (except  two  in  Atlantic  City,  as  noted  above). 

In  Cape  May  County. 

Cold  Spring,  Tuckahoe,  Cape  Island  (now  Cape  May), 
Beadle  Memorial,  Green  Creek,  Holly  Beach,  Avalon, 
Ocean  City.  Sea  Grove  Auditorium,  at  Cape  May  Point, 
was  erected  by  Alexander  Whillden,  and  was  sold  and  re- 
moved. 

In  Atlantic  County. 

May's  Landing,  Leed's  Point,  Absecon,  Brainerd  (at 
Elwood),  Hammonton,  Italian  (at  Hammonton),  Pleas- 
antville,  Atlantic  City  First,  Olivet,  Germania,  Westmin- 
ster, Chelsea.* 

Besides  the  ten  mentioned,  two  buildings  were  de- 
stroyed by  forest  fires,  and  two  school  houses  have  been 
sold. 

In  Burlingfton  County. 

Bass  River  (now  New  Gretna),  Shamong  (now  Chats- 
worth). 

*  The  above  five  are  in  Atlantic  City.     The  last  two  have  no  building. 


44         HISTORICAL  LETTER  FROM   REV.  ALLEN  H.  BROWN. 

In  Ocean  County. 

Tuckerton,  Barnegat  City,  Barnegat,  Forked  River, 
Tom's  River,  Whitings,  Manchester  (now  Lakehurst), 
Lakewood,  Farming-dale,  Ortley,  West  Mantoloking, 
Bay  Head,  and  Point  Pleasant. 

In  Monmouth  County* 

Shrewsbury,  Middletown  Point  (now  Matawan),  Key- 
port,  Eatontown,  Atlantic  Highlands,  Sea  Bright,  Red 
Bank,  Oceanic,  Long  Branch,  Elberon,  Asbury  Park 
First  and  Westminster,  Ocean  Beach  Tabernacle, 
Ocean  Beach  (now  Belmar),  Spring  Lake,  Manasquan. 

Summary  of  Presbyterian  Churches  and  Houses  of  Worship 
by  Counties  on  the  Seacoast  of  New  Jersey  as  far  West  as 
the  New  Jersey  Southern  Railroad  : — 

Counties  Organized  Houses  of 

counties.  Churches.  Worship. 

Cape  May 6  8 

Atlantic 12  10 

Burlington 1  2 

Ocean 9  13 

Monmouth 11  16 

39  49 

Thus,  my  dear  sir,  your  inquiry  has  prompted  me  to 
write  a  long  letter,  which  I  believe  to  be  accurate,  and 
hope  that  it  will  be  helpful  as  a  basis  for  the  future  study 
of  the  history  of  our  beloved  Church,  and  am  with  high 
esteem, 

Yours  very  truly, 

Allen  H.  Brown. 
March  1st,  1901. 


THE    PRESBYTERIAN    HISTORICAL    MONUMENT    IN    MONMOUTH    COUNTY,    N.J. 
UNVEILED   JUNE    I4TH,     I9OO. 


ADDRESS    BY    REV.  ALLEN   H.  BROWN 

At  the  Unveiling  of  the  Presbyterian  Historical  Monument 

in  Monmouth  County,  N.  J.,  on  June  14TH,  1900,  Giving  a 

History  and  Description  of  the  Monument. 


Dear  Friends  : — We  welcome  you,  on  this  joyous  occa- 
sion, to  this  place,  around  which  cluster  so  many  sacred 
historical  associations.  Do  you  ask  how  or  why  this  monu- 
ment has  been  erected?  It  is  a  providential  growth  from 
a  very  small  beginning.  In  1886  the  Synod  of  New  Jersey 
appointed  a  standing  committee  to  collect  historical  mate- 
rial relating  to  the  Presbyterian  churches  within  its  bounds. 
That  committee  has  already  deposited  in  the  Archives  of 
Synod  in  the  library  of  the  Theological  Seminary  at  Prince- 
ton, books  and  manuscripts  of  great  historical  value.  Not 
long  afterwards  the  chairman  of  this  committee  very  re- 
luctantly yielded  to  an  earnest  solicitation  to  prepare  an 
article  upon  the  beginning  of  the  Presbyterian  Church  in 
New  Jersey,  for  a  volume,  which  has  not  yet  been  published. 
Then  the  question  arose,  when,  where  and  by  whom  was 
the  Gospel  first  preached  and  the  Christian  Church  first 
established  in  the  colony  of  New  Jersey?  Does  this  honor 
belong  to  the  Swedes  who  settled  on  both  sides  of  the  Dela- 
ware River  and  Bay  early  in  the  sevententh  century,  or  to 
the  Hollanders,  who  occupied  New  Amsterdam  and  came 
over  the  river  and  established  the  Reformed  Dutch  Church 
at  Bergen?  Or  does  it  belong  to  the  Independents,  who 
came  from  New  England  and  settled  at  Newark  and  Eliza- 
bethtown,  and,  owing  to  the  influx  of  the  Scotch,  became 
Presbyterian  in  the  next  century?  We  now  offer  proof 
that  the  first  true  blue  Presbyterian  church  in  New  Jersey 
after  the  model  of  the  Church  of  Scotland,  its  doctrine  and 

(45) 


46  ADDRESS    AT    THE    UNVEILING    OF    THE 

polity,  was  established  by  the  Scotch  exiles,  who  came  to 
this  county  of  Monmouth  between  1682  and   1700. 

That  Latin  inscription  on  the  tombstone  of  John  Boyd 
calls  him  Pastor  of  this  church  of  Calvin.  Rev.  William 
Tennent,  Jr.,  wrote  in  1744:  "The  settlement  of  the  Gospel 
ministry  here  was  owing,  under  God,  to  the  agency  of  some 
Scotch  people  that  came  to  it,  among  whom  there  was 
none  so  painful  in  the  blessed  undertaking  as  one  Walter 
Ker,  who  in  the  year  1685,  for  his  faithful  and  conscien- 
tious adherence  to  God  and  his  truth  as  professed  by  the 
Church  of  Scotland  was  there  apprehended  and  sent  to 
this  country  under  sentence  of  perpetual  banishment."  The 
appropriateness  of  the  text,  Acts  viii.  4.  after  the  martyrdom 
of  Stephen,  "Therefore,  they  that  were  scattered  abroad 
went  everywhere  preaching  the  word,"  must  be  manifest. 

Rev.  John  Woodhull,  D.  D.,  wrote  April  23d,  1792 : 
"The  Church  was  formed  about  one  hundred  years  ago 
chiefly  by  persons  from  Scotland."  (Hodge's  History, 
i.  56.)  This  is  our  only  authority  for  1692  as  the  date  of 
the  origin  of  the  Church.  It  must  have  been  earlier,  for 
Walter  Ker  could  not  have  lived  in  this  region  seven  long 
years  without  some  place  of  worship.  Dr.  Hodge  in  his 
history  says,  "In  Jersey  the  church  in  Freehold  was  the 
only  one  at  first  belonging  to  the  Presbytery."  (Hodge, 
i.  75.)  Dr.  Hodge  does  not  say  that  Freehold  was  the 
first,  or  oldest  Presbyterian  church  in  the  country.  He 
does  not  say  that  there  were  not  churches  in  other  colonies 
at  that  time  connected  with  the  Presbytery;  but  simply 
that  in  Jersey,  Freehold  was  the  first  church  so  connected. 
It  must  be  conceded  that  Woodbridge  had  an  earlier  exist- 
ence as  an  independent  church  and  became  connected  with 
the  Presbytery  soon  after  Freehold.  Presbytery  began  ne- 
gotiations for  Mr.  Boyd  to  preach  at  both  churches,  but 
this  plan  ceased  at  his  lamented  death. 

The  best  way  to  study  church  history  is  to  go  to  the 
original  records.  Our  appeal  is  to  the  printed  volume  of 
the  Records  of  the  Presbyterian  Church  from  1706  to  1788, 
when  the  first  General  Assembly  was  constituted.  Trace 
backward  the  history  of  the  United  Synod  of  New  York 


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FAC-SIMILE     OF    THE    FIRST     EXTANT     PAGE     OF    THE     RECORDS     OF    THE 
PRESBYTERIAN    CHURCH    IN    U.  S.  A.      PRECEDING    PAGES   ARE    LOST. 


PRESBYTERIAN    HISTORICAL    MONUMENT.  47 

and  Philadelphia ;  back  through  the  period  of  division,  when 
the  Synod  of  Philadelphia  and  the  Synod  of  New  York 
pursued  each  its  separate  course,  under  the  names  of  Old 
Side  and  New  Side;  back  through  the  original  Synod  of 
Philadelphia ;  back  to  the  original,  or  general  Presbytery ; 
and  we  are  brought  to  this  very  spot  and  the  first  record 
of  Presbytery  when  it  met  here  and  ordained  John  Boyd 
to  the  Gospel  ministry.  Makemie  as  Moderator,  Jedidiah 
Andrews  and  John  Hampton  were  the  ministers  present 
at  that  meeting.  The  imperfect  records  of  the  Presbyterian 
Church  go  no  further  back  than  this.  Beyond  it,  we  find 
only  traditional  and  circumstantial  evidence.  This  record 
is  mutilated  and  evidently  two  or  more  pages  of  the  original 
manuscript  were  lost  and  no  man  knows  what  was  re- 
corded therein.  You  have  before  you  a  fac  simile  of  the 
first  extant  page  of  the  written  minutes.  It  is  worthy  of 
study.  It  is  also  worthy  of  notice  that  the  original  rec- 
ords do  not  use  the  title,  ''Presbytery  of  Philadelphia,"  but 
again  and  again  say,  "At  a  Presbytery  held  at  Philadelphia" 
on  a  certain  date,  business  was  transacted  and  twice  "At  a 
Presbytery  held  at  New  Castle."  The  imperfect  record, 
dated  December  27th,  gives  account  of  the  satisfactory  ex- 
amination and  trials  of  Mr.  John  Boyd  and  his  ordination 
on  "ye  next  Lord's  day  in  the  public  meeting  house  of  this 
place  before  a  numerous  assembly  and  the  next  day  he  had 
ye  certificat  of  his  ordination." 

When  Synod's  Historical  Committee  called  the  attention 
of  the  Synod  to  these  interesting  facts  not  a  few  were  sur- 
prised to  learn  that  this  Synod  had  within  its  bounds  an  acre 
of  so  great  historical  value.  A  desire  was  expressed  to 
visit  the  place  and  arrangements  were  made  for  a  pilgrim- 
age to  this  Old  Scots'  Burial  Ground  in  the  morning  and  to 
the  Tennent  Church  in  the  afternoon  of  Tuesday,  June  4th, 
1895.  The  pilgrimage  was  successful  beyond  expectation, 
and  those  who  were  present  have  not  forgotten  the  eloquent 
addresses  which  were  delivered  by  Rev.  John  S.  Macintosh, 
D.  D.,  Rev.  Howard  Duffield,  D.  D.,  and  others. 

Before  the  pilgrimage  ended  a  loud  call  was  made  for 
the  erection  of  a  monument  and  the  same  committee  who 


48  ADDRESS    AT    THE    UNVEILING    OF    THE 

had  taken  charge  of  the  pilgrimage  was  requested  to  secure 
the  erection  of  the  monument.  The  Synod  indorsed  this 
movement  also.  And  now  after  five  years  of  persevering 
labor  by  the  joint  committee  of  twenty-one,  and  the  execu- 
tive committee  of  seven,  you  behold  the  result,  and  this 
monument  is  to  be  unveiled. 

We  had  expected  here  to  introduce  Mr.  Charles  R.  Lamb, 
the  artist  of  this  monument,  who  was  also  the  architecural 
designer  and  superintendent  of  construction  of  the  famous 
Dewey  Arch  in  New  York.     We  regret  his  absence. 

We  have  present  a  lineal  descendant  of  the  old  Scotch 
exile,  who  was  the  founder  of  the  church  and  bearing  the 
same  name.  Allow  me  to  introduce  Mr.  Walter  Kerr,  of 
New  York  City,  who  will  officiate  in  unveiling  the  monu- 
ment to  your  view. 

Here  the  Monument  was  Unveiled. 

As  the  men  who  composed  the  Presbytery  here  in  1706 
were  from  Scotland,  Ireland,  and  New  England  it  is  not 
a  mere  fancy  or  sentiment  which  has  brought  the  granite 
from  those  three  countries  to  erect  this  monument  to  their 
memory.  The  rough  rock  base  is  from  Vermont.  The 
Scotch  thistle,  the  national  flower  of  Scotland,  as  well  as 
the  polished  pillars,  are  of  Scotch  granite,  while  the  re- 
maining body  is  of  fine  Irish  grey  stone. 

Since  the  people  from  those  countries,  together  with 
others  from  France  and  Holland,  had  a  most  important  part 
in  laying  the  foundations  and  moulding  the  institutions  of 
our  country,  so  may  these  solid  stones,  cemented  together, 
stand  as  an  enduring  symbol  of  an  unbroken  union. 

The  tablet  of  antique  metal  on  the  front  contains  these 
descriptive  words: — 


r   g 


PRESBYTERIAN    HISTORICAL    MONUMENT.  49 


ERECTED 

UNDER   THE 

SUPERVISION   OF 

THE   SYNOD   OF   NEW   JERSEY 

IN  1899 

TO    RECOGNIZE  THE  GOOD 

PROVIDENCE  OF  GOD   IN   PLANTING 

THE   PRESBYTERIAN   CHURCH 

IN  THIS   COUNTRY 

AND   TO   COMMEMORATE  THE 

FIRST   RECORDED   ORDINATION 

BY   A   PRESBYTERY 
IN   THE  AMERICAN   COLONIES 


THE   GENERAL   PRESBYTERY 

ASSEMBLING   IN   THE 

OLD   SCOTS   MEETING  HOUSE 

ON   THIS  GROUND 

DECEMBER   29     1706 

ORDAINED  JOHN    BOYD 

WHO   DIED  AUGUST  30    170S 

AND   WAS   BURIED   HERE. 

Another  tablet  on  the  west  side  gives  a  copy  of  the 
Latin  inscription  which  is  upon  yonder  tombstone  of  John 
Boyd.  The  Church  is  under  great  obligation  to  Prof. 
Henry  Clay  Cameron,  D.  D.,  of  Princeton  University,  for 
the  restoration  and  translation  of  that  time-worn  and  par- 
tially obliterated  Latin  inscription.  We  are  under  obliga- 
tion to  Rev.  Hugh  B.  MacCauley  for  the  arrangement  of 
the  lines  and  location  of  the  tablets.  The  third  tablet 
on  the  east  side  contains  Professor  Cameron's  translation 
of  the  Latin  inscription. 

This  is  not  a  monument  to  John  Boyd  except  in  a  sub- 
ordinate sense.  It  is  a  monument  historical  and  compre- 
hensive. It  is  a  monument  to  Moderator  Francis  Makemie, 
who  is  often  called  the  Father  of  the  Presbyterian  Church 
in  this  country;  a  monument  to  Jedidiah  Andrews,  the 
first  pastor  of  the  First  Presbyterian  Church  of  Philadel- 
phia; a  monument  to  John  Hampton,  whom  Makemie 
brought  from  Ireland  to  labor  in  Maryland.  It  is  a  monu- 
ment to  Elder  Walter  Ker,  whose  heroic  deeds  have  been 


5Q 


ADDRESS    AT    THE    UNVEILING    OF    THE 


mentioned.  It  is  a  monument  to  the  first  recorded  meeting 
of  Presbytery.  We  do  not  say  that  no  Presbytery  met 
previously,  but  this  is  the  first  one  of  which  we  have  offi- 
cial record.  It 'is  a  monument  to  the  first  recorded  ordina- 
tion of  a  Presbyterian  minister.  We  do  not  say  that  there 
was  no  antecedent  ordination,  but  this  is  the  first  of  which 
we  have  official  record. 

On  the  four  gables  you  behold  four  historic  seals.     On 
the  front  or  north  side,  the  seal  of  the  Northern  Presby- 


The  Presbyterian  Historical  Monument  is  erected  on  the  site  of  Rev.  John  Boyd's  grave, 
his  tombstone  having  been  removed  to  the  rooms  of  the  Presbyterian  Historical  Society, 
in  the  Witherspoon  Building,  Philadelphia. 


PRESBYTERIAN    HISTORICAL    MONUMENT.  51 

terian  Church  holding  up  the  Word  of  God,  and  the  symbol 
of  the  uplifted  Saviour  to  the  view  of  every  one  who  enters 
yonder  gate.  On  the  south  is  the  seal  of  the  Southern 
Presbyterian  Church,  holding  fast  to  the  same  hope  of  the 
Gospel  as  an  anchor  to  the  soul,  both  sure  and  steadfast, 
looking  towards  the  Sunny  South.  On  the  east  you  be- 
hold the  seal  of  the  Scotch-Irish  Society,  looking  towards 
the  land  whence  came  the  men  of  Ulster.  Last  and  not 
least  on  the  west  is  the  seal  of  the  Presbyterian  Church 
of  Monmouth  County,  the  oldest  known  Presbyterian  cor- 
porate seal  in  this  country,  incorporated  in  1749  by  royal 
charter  under  Governor  Belcher. 

Finally,  and  above  all  else,  this  is  a  monument  to  remind 
"the  rising  and  future  generations  of  our  obligations  to  God 
for  religious  liberty.  These  words  stand  out  in  large  let- 
ters on  the  front  base  as  well  as  upon  the  seal  of  the  Pres- 
byterian Church  of  Monmouth  County. 

Can  you  describe  or  even  imagine  the  feelings  of  those 
Scotch  exiles,  who  had  been  heavily  fined  and  imprisoned  for 
attending  religious  meetings,  and  suffered  everything  but 
death,  when  they  breathed  the  free  air  of  this  colony,  whose 
proprietors  had  proclaimed  that  no  person  should  suffer  in 
body  or  estate  for  his  religious  opinions  ? 

Can  you  now  appreciate  how  or  why  they  called  this  place 
where  they* erected  their  meeting  house  Free  Hill?  Free 
Hill !  They  called  the  large  township  of  which  this  formed 
a  part,  Freehold.  The  name  of  the  church  in  the  early 
records  is  Freehold,  and  when  thirty  or  forty  years  later 
they  erected  another  house  on  White  Hill,  five  miles  distant, 
the  name  Freehold  continued  until  a  recent  date  when  it 
was  changed  to  Tennent.  It  is  also  significant  that  when 
the  Presbyterian  churches  of  this  county  were  bound  to- 
gether by  incorporation  under  one  charter  in  1749,  one  hun- 
dred and  fifty  years  ago,  they  inscribed  upon  their  corporate 
seal  the  same  words — "Religious  Liberty." 

I  doubt  not  that  from  this  place  Makemie  and  Hampton 
pursued  their  journey  to  New  York  City  where  both  were 
imprisoned  by  Lord  Cornbury  for  preaching  without  his 
consent,  and  Makemie  was  heavily  fined,  even  though  at 


52 


ADDRESS    AT    UNVEILING    OF    MONUMENT. 


his  trial  he  was  acquitted  on  the  ground  that  he  had  broken 
no  law.  Then  began  the  contest  for  religious  liberty,  and 
with  dread  of  the  ecclesiastical  tyranny  of  the  Old  World, 
continued  until  the  Declaration  of  Independence,  sustained 
by  many  hard- fought  battles,  secured  to  our  country  both 
civil  and  religious  liberty. 

As  when  the  Prophet  Samuel  erected  the  memorial  stone 
near  Mizpah,  so  let  us  dedicate  this  monument  this  day,  say- 
ing: "Hitherto  hath  the  Lord  helped  us." 


Note. — Readers  are  referred  for  fuller  information  to  the  history  of 
the  Old  Scots  Church  of  Freehold  in  East  Jersey,  by  the  Rev.  Henry 
Goodwin  Smith,  D.  D.,  formerly  Pastor  of  the  First  Presbyterian  Church 
of  Freehold,  N.  J.  (1895),  and  the  History  of  Old  Tennent  Church,  by 
Rev.  Frank  R.  Symmes,  the  fifteenth  pastor  (1897) :  and  to  the  valuable 
reports  of  Synods'  Committee  on  Historical  Materials  and  the  Joint 
Committee  on  The  Monument,  in  Minutes  of  Synod  New  Jersey,  1894 
to  1900,  inclusive  ;  and  to  the  Old  Scots  Memorial,  being  an  Account  of 
the  Presbyterian  Historical  Monument  (1900),  prepared  by  Rev.  Hugh 
B.  MacCauley,  pastor  of  the  First  Presbyterian  Church  of  Freehold. 
These  histories  can  be  obtained  separately. 


FAC-SIMILE  OF  THE  SEAL  OF  THE  PRESBYTERIAN  CHURCH 
OF  MONMOUTH  COUNTY,  N.  J. 


In  the  Presbyterian  of  May  27th,  1896,  the  Rev.  Henry  C.  McCook,  D.  D.,  gave  an 
extended  description  of  this  recently-discovered  seal,  and  declared  it  to  be  the  oldest 
known  corporate  seal  of  the  Presbyterian  Church  in  this  country. 

This  seal  occupies  a  conspicuous  place  over  the  Juniper  Street  entrance  of  the  Wither- 
spoon  Building  in  Philadelphia. 


SELECTED  SERMONS 


OF 


Rev.  ALLEN    H.  BROWN 


PART  II 


CONTENTS. 


Part  II. 

PAGE. 

Author's  Preface 59 

Dedication 61 

Selected  Sermons  :  — 

The  Love  of  God  Exhibited  and  Enhanced  by  Three 
Great  Truths  :    i  John  iv.  10 63 

The  Great  Work  of  Christ  for  Us  the  Strongest  Plea 
to  Work  for  Him  :   2  Cor.  viii.  9 73 

Jesus  Christ  our  Propitiation  and  Advocate :   1  John  ii. 
1,  2 81 

Naaman,  the  Syrian  :  the  Type  of  the  Sinner :  2  Kings 
v.  13 91 

A  Heart  all  Broken  by  the  Saviour' s  Look :  Luke  xxii. 
61,  62 101 

Christ's  Suffering  in  the  Garden  :  Matthew  xxvi.  36-46,     1 1 1 

The  Last  Resolve  :   Esther  iv.  16 121 

The  Scriptures  Fulfilled  in  the  Sufferings  of  Christ : 
Luke  xxiv.  25-27 129 

Christ  is  Precious  to  Believers  :    1  Peter  ii.  7 143 

Divinity   of  Christ  Proven   by  John's    Gospel:   John 
xx.  28      153 

Presbyterian  Doctrine:  Acts  xxviii.  22      165 

(57) 


58  CONTENTS. 

The  Blood  of  Christ  Speaketh  Better  Things  than  that 

of  Abel :  Heb.  xii.  24 1 73 

Saved  by  a  Look  :  John  iii.  14,  15 183 

The  Names  of  Christ :   Saved  by  none  other  Name : 

Acts  iv.  12 193 

The  Threefold  Temptation  :  Luke  iv.  1-13 205 

The  Traitor's  Kiss:  Luke  xxii.  48 215 

The  Disciple  Leaning  on  Jesus'  Bosom — The  Disciple 

whom  Jesus  Loved  :  John  xiii.  23 225 


THE  PRESBYTERIAN  CHURCH  AT  MAY'S  LANDING,  WHERE  THESE  SER- 
MONS WERE  FIRST  DELIYERED.  THE  M.  E.  CHl'RCH  IS  SHOWN  IN  THE 
DISTANCE,  AND  BETWEEN  THE  TWO  CHURCHES  THE  FREE  BURIAL  GROUND, 
WHICH    WAS    GIVEN    BY    COL.    RICHARD    WESCOAT    IN    l8l2. 


AUTHOR'S  PREFACE. 


Historical  papers  from  the  author  have  been  printed 
by  Presbytery  and  Synod  and  by  the  Historical  Society 
of  New  Jersey.  He  consents  to  the  publication  of  these 
discourses,  that  he  may  be  remembered  as  a  preacher  of 
the  Gospel  as  well  as  a  historian  of  New  Jersey.  They 
were  not  written  for  publication,  and  are  substantially 
the  same  as  when  they  were  delivered  at  May's  Landing 
and  other  places.  They  are  not  printed  because  of  su- 
perior excellence,  but  in  the  hope  that  as  a  memorial 
they  may  yet  do  good  in  the  localities  and  churches  where 
the  author  traveled  and  preached  for  more  than  half  a 
century.  If  any  of  the  same  churches  should  be  without 
a  preacher,  why  may  not  a  good  lay  reader  present  one 
of  these  discourses  to  the  vacant  congregation  on  the 
Lord's  day? 

It  will  be  discovered  by  the  attentive  reader  that  sev- 
eral of  the  sermons  were  first  prepared  for  sacramental 
occasions,  proclaiming  Christ,  and  Him  crucified.  It  has 
been  the  desire  of  the  writer  always  to  present  the  Gospel 
so  clearly  that  an  inquiring  soul  shall  not  fail  to  find  the 
way  of  salvation. 

Praying  for  God's  blessing,  and  in  the  spirit  and  in 
the  words  of  the  Apostle  Peter,  "I  will  endeavor  that  ye 
may  be  able  after  my  decease  to  have  these  things  al- 
ways in  remembrance."     (2  Peter  i.  15.) 

Allen  H.  Brown. 
(59) 


TO 

MY   BELOVED   CHILDREN 

IN   THE   FAMILY 

AND 

IN  THE   CHURCH 

THESE   SERMONS   ARE 

AFFECTIONATELY   DEDICATED. 


THE  LOVE  OF  GOD  EXHIBITED  AND  ENHANCED  BY 
THREE  GREAT  TRUTHS. 


"  Herein  is  love,  not  that  we  loved  God,  but  that  He  loved  us,  and 
sent  His  Son  to  be  the  propitiation  for  our  sins."— i  John  iv.  10. 

The  general  subject  of  our  meditation  is  the  Love  of 
God. 

In  approaching  this  topic  our  position  is  somewhat  like 
that  of  one  who  stands  upon  the  shore  and  looks  out  upon 
the  wide  ocean  and  contemplates  with  solemn  awe  the 
grandeur  and  the  power,  the  majesty  and  the  might  of  its 
billows,  as  they  ceaselessly  roll.  He  may  ascend  a  lofty 
eminence,  or  commence  a  voyage  of  exploration,  and  at 
the  masthead  attempt  to  discover  its  boundaries;  but  on 
every  side,  as  he  scans  the  horizon,  there  is  nothing  visible 
save  the  deep  blue  sea  beneath  and  the  heavens  above. 
He  may  ascend  to  the  North,  and,  returning  to  the  South, 
crossing  the  equator,  double  the  southern  cape  of  the 
Western  or  again  of  the  Eastern  Continent,  and  continue 
for  months  and  years  in  his  course,  and  he  finds  the  one 
continuous  expanse  of  waters,  distinguished,  indeed,  by  dif- 
ferent names,  and  yet  the  same.  Himself  is  but  a  speck,  an 
atom,  on  this  vast  ocean,  tossed  at  the  mercy  of  the  waves 
and  borne  rapidly  by  the  winds  and  currents,  which  obey 
some  unseen  law.  What  can  he  do  but  wonder,  and  adore 
the  great  Creator? 

Men  of  science,  navigators,  explorers,  have  added  much 
to  our  knowledge  of  the  ocean,  and,  approximately,  may 
estimate  the  extent  of  its  surface  and  sound  some,  if  not  all 
of  its  depths,  but  they  have  not  revealed  all  its  mysteries. 
God's  love,  which  we  contemplate,  is  like  that  ocean,  vast 
and  boundless  and  unfathomable  as  its  depths.  It  is  un- 
searchable. Sustained  upon  the  bosom  of  God's  love  and 
borne  by  the  breath  of  His  Spirit,  as  He  listeth,  we  are  in 

(63) 


64  THE    LOVE    OF    GOD    EXHIBITED 

the  boundless  prospect  lost.  As  His  love  comes  down 
to  us  from  eternity  and  touches  the  shores  of  time,  where 
we  stand,  let  us  make  the  prayer  of  the  Apostle  Paul  for 
the  Ephesian  Christians  our  own:  That  He  would  grant 
us  that  Christ  may  dwell  in  our  hearts  by  faith;  that  we, 
being  rooted  and  grounded  in  love,  may  be  able  to  com- 
prehend with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  height;  and  to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  we  might  be  filled  with  all 
the  fullness  of  God.     (Ephesians  iii.  16-19.) 

We  may  learn  more  of  that  love;  but  we  cannot  know 
it  fully.  We  might  as  well  expect  to  know  God  Himself 
fully,  and  to  find  out  God  unto  perfection,  for  God  is  Love. 
Therefore,  to  know  and  measure  and  comprehend  His 
love  is  to  know  God  Himself. 

Let  us  walk  with  Moses  and  hear  him  say,  ''The  Lord 
did  not  set  His  love  upon  you,  nor  choose  you  because 
ye  were  more  in  number  than  any  people;  for  ye  were 
the  fewest  of  all  people;  but  because  the  Lord  loved  you 
and  because  He  would  keep  the  oath  which  He  had  sworn 
unto  your  fathers  hath  the  Lord  brought  you  out  with 
a  mighty  hand  and  redeemed  you  out  of  the  house  of 
bondmen,  from  the  hand  of  Pharaoh,  king  of  Egypt." 
(Deut.  vii.  7-9.)  So  are  we  delivered  from  a  worse  than 
Egyptian  bondage. 

Hear,  also,  the  sweet  Psalmist  of  Israel  and  the  Spouse 
in  the  song  of  Solomon  praising  the  love  of  Christ  to  his 
church.  Hear  the  Saviour  telling  Nicodemus,  "For  God 
so  loved  the  world  that  He  gave  His  only  begotten  Son, 
that  whosoever  believeth  in  Him  should  not  perish,  but 
have  everlasting  life."  (John  iii.  16.)  And  in  this  epistle, 
and  especially  in  this  chapter,  does  the  loving  Apostle 
John,  in  the  rich  experience  of  his  mature  years,  discourse 
concerning  the  love  of  God,  and  in  the  verse  preceding 
the  text  declares :  "In  this  was  manifested  the  love  of  God 
toward  us,  because  that  God  sent  His  only  begotten  Son 
into  the  world,  that  we  might  live  through  Him."  And 
"Herein  is  love,  not  that  we  loved  God,  but  that  He  loved 
us,  and  sent  His  Son  to  be  the  propitiation  for  our  sins." 


AND  ENHANCED  BY  THREE  GREAT  TRUTHS.      65 

We  may  attempt  by  human  standards  to  measure  the 
love  of  God,  but  they  all  are  inadequate. 

Parents  lay  up  for  their  children.  They  provide  food, 
raiment,  shelter,  medicine  in  time  of  sickness,  education 
for  the  mind.  Children  have  no  adequate  conception  of 
their  obligations  to  their  parents.  They  cannot  appreci- 
ate the  extent,  the  tenderness,  and  the  endurance  of  pa- 
rental love.  God's  love  is  compared  to  that  of  a  parent, 
but  it  is  much  more. 

Human  love  bestows  rich  gifts  upon  the  objects  of  af- 
fection. Hence,  presents  are  made  from  friend  to  friend, 
and  from  relative  to  relative.  Sometimes  the  costliness 
or  value  of  the  gift  may  be  regarded  as  an  index  or  meas- 
ure of  affection.  When  strong  affection  is  united  with 
pecuniary  ability,  nothing  is  too  costly.  The  liberal  offer- 
ings of  the  people  of  Israel  for  the  erection  of  the  taber- 
nacle, and  the  magnificent  gifts  of  David  and  his  princes 
for  the  erection  of  the  temple  manifested  their  zeal  and 
love  for  the  service  and  worship  of  God.  They  could  not 
do  too  much. 

Long  forbearance  or  long  suffering  and  patience  under 
provocation  and  injury  afford  remarkable  evidence  of  the 
power  of  love.  Readiness  to  forgive  is  an  additional  char- 
acteristic. 

Illustrations  of  these  virtues  are  seen  when  the  prodi- 
gal son.  returning  to  his  father's  house,  finds  that  father 
running  to  meet  him  and  ready  both  to  forgive  and  to 
forget  the  past. 

Equal,  if  not  stronger,  evidence  of  the  power  of  love 
is  often  given  by  the  wife  who  still  clings  to  an  unkind, 
unworthy,  and  perhaps  unfaithful  husband — when  she 
strives  to  conceal  his  faults  from  others,  and  seems  blind 
to  them  herself;  when  she  hopes  almost  against  hope  for 
his  reformation,  and  never  ceases  to  pray  for  his  salva- 
tion, and  forsakes  all  others  for  him.  By  the  love  which 
belongs  to  the  married  relation  did  the  Apostle  illustrate 
Christ's  love  when  he  said :  "Husbands,  love  your  wives, 
even  as  Christ  also  loved  the  church,  and  gave  Himself 
for  it."     (Eph.  v.  25.) 


66  THE    LOVE    OF    GOD    EXHIBITED 

Human  love  toils,  labors,  endures  self-denial  for  the  ob- 
ject of  affection.  It  is  recorded  of  the  patriarch  Jacob 
how,  in  early  life,  he  contracted  with  Laban  to  serve 
him  seven  years  for  his  younger  daughter,  Rachel.  And 
he  served  the  seven  years,  and  they  seemed  unto  him  but 
a  few  days  for  the  love  he  had  to  her.     (Gen.  xxix.  18.) 

In  yet  another  way  is  love  manifested,  even  by  risks, 
by  great  sacrifices,  and  sometimes  by  the  surrender  or 
loss  of  life. 

When  Paul,  in  self-vindication,  recites  some  of  his  hard- 
ships and  suffering,  by  stripes,  by  rods,  by  stoning,  by 
shipwreck,  by  manifold  perils,  by  hunger  and  thirst  (2 
Cor.  xi.  23),  we  ask  the  cause,  and  we  fail  to  understand 
the  character  of  the  man  unless  we  admit  that  he  was 
actuated  by  love  to  Jesus,  who  loved  him  and  gave  Him- 
self for  his  redemption. 

Tested  by  all  these  marks,  meted  by  all  these  meas- 
ures, compared  with  all  human  standards,  God's  love 
transcends  them  all  in  the  bestowal  of  useful  and  needful 
gifts,  even  the  most  costly;  in  long  patience  and  forgive- 
ness, and  in  toils,  sacrifices,  and  death  in  the  person  of 
Him  "who,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God,  but  made  Himself  of  no  repu- 
tation, and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men.  And,  being  found  in 
fashion  as  a  man,  He  humbled  Himself  and  became  obedi- 
ent unto  death,  even  the  death  of  the  cross."  (Phil.  ii. 
6-8.) 

Our  text  calls  us  to  a  more  particular  and  definite  view 
of  the  love  of  God.  The  special  subject  is  the  love  of 
God  as  exhibited  and  enhanced  by  these  three  facts  or 
truths : — 

1.  He  loved  us  before  we  loved  Him. 

2.  He  loved  us  when  we  were  alienated  from  Him. 

3.  He  has  manifested  that  love  by  the  greatest  possible 
gift. 

To  these  let  us  turn  our  attention. 
I.  He  loved  us  before  we  loved  Him,  and  before  we 
were  individually  conscious  of  our  need — before  we  came 


AND  ENHANCED  BY  THREE  GREAT  TRUTHS.      67 

into  existence.  More  than  eighteen  hundred  years  have 
elapsed  since  the  scene  of  the  crucifixion.  That  scene 
was  not  the  beginning.  It  was  rather  the  completion,  or 
fulfillment,  of  the  plan  of  love.  Trace  back  the  evidence 
of  the  design  through  prophets  and  patriarchs  and  hear 
the  promise  to  Abraham:  In  thee  shall  all  the  families 
or  the  nations  of  the  earth  be  blessed.  Go  further  back 
to  our  first  parents,  and  hear  the  prediction  of  perpetual 
enmity  between  the  serpent  and  the  seed  of  the  woman, 
and  that  the  head  of  the  serpent  shall  be  bruised  or 
crushed.  This  was  not  the  commencement,  because  known 
unto  God  are  all  His  works  from  the  beginning.  To  Him 
there  is  nothing  new.  He  foreknew  the  entrance  of  sin 
into  our  world  before  its  creation,  and  He  foreknew  the 
fall  of  man  before  the  existence  of  man.  Therefore,  His 
purpose  to  redeem  and  save  must  have  been  coeval  with 
his  foreknowledge  of  the  need  of  redemption.  "For  whom 
He  did  foreknow,  He  also  did  predestinate  to  be  con- 
formed to  the  image  of  His  Son,  that  he  might  be  the 
firstborn  among  many  brethren."     (Rom.  viii.  29.) 

If  one  of  our  ancestors  whom  we  had  not  personally 
known  had,  by  a  written  will,  conveyed  to  us  a  rich  in- 
heritance, or  if  a  distant  king  should  provide  for  our 
adoption  into  his  family,  make  us  one  of  his  heirs,  bestow 
upon  us  a  princely  title  and  a  royal  revenue,  our  first 
feelings  upon  the  reception  of  the  intelligence  would  be 
amazement  at  such  condescension  and  wonder  as  to  the 
cause  which  could  prompt  such  generous  gifts;  and  these 
feelings  would  naturally  be  succeeded  by  an  overflow  of 
gratitude  and  love. 

If,  now,  we  have  the  spirit  of  adoption,  whereby  we  cry, 
"Abba,  Father,"  let  us  with  Paul  bless  and  praise  the  God 
and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  places  in  Christ: 
according  as  He  hath  chosen  us  in  Him  before  the  founda- 
tion of  the  world,  that  we  should  be  holy  and  without 
blame  before  Him  in  love.  Having  predestinated  us  unto 
the  adoption  of  children  by  Jesus  Christ  to  Himself,  ac- 
cording to  the  good  pleasure  of  His  will  (Eph.  i.  3-5). 


68  THE    LOVE   OF    GOD    EXHIBITED 

Therefore  God  from  eternity  adopted  us  to  be  His  chil- 
dren. 

It  is  difficult  for  our  fallen  nature  to  love  those  who 
hate  us.  It  is  equally  difficult  for  even  our  fallen  nature 
not  to  love  those  who  love  us.  Love  begets  or  awakens 
love.  Often  love  has  softened  and  subdued  the  stony  heart 
which  nothing  else  could  conquer.  Can  we  now  remain 
unmoved  before  the  evidence  of  God's  amazing  love?  We 
cannot  boast  of  our  love  to  Him.  Not  that  we  loved  Him, 
but  rejoice  in  His  love  to  us,  and  say  as  in  the  nineteenth 
verse  of  this  same  chapter:  "We  love  Him  because  He 
first  loved  us.'  It  was  then,  according  to  our  text  and 
all  Scripture,  an  eternal,  electing  love  which  called  us  unto 
adoption  and  salvation. 

Can  we  believe  this  and  not  by  consequence  love  Him 
more? 

II.  The  second  truth  of  the  text  which  magnifies 
the  love  of  God  is  that  He  loved  us  when  we  were 
alienated  from  Him.  Such  was  unmerited  love.  Among 
imperfect  men,  as  social  beings,  strong  and  lifelong 
friendships  are  formed,  like  that  of  Jonathan  and 
David,  when  one  loved  the  other  as  his  own  soul.  Such 
attachments  are  often  founded  upon  a  mutual  agreement, 
or  harmony  of  views,  feelings,  tastes,  interests,  purposes, 
and  plans.  No  such  hypothesis  will  account  for  the  love 
between  man  and  his  Maker,  or  of  God  to  man.  The 
facts  are  widely  different.  The  text  says,  "Herein  is  love, 
not  that  we  loved  God."  Equivalent  to  saying  we  did  not 
love  God,  but  He  loved  us.  He  first  loved,  that  is,  be- 
fore we  loved.  Before,  or  previously,  while  He  loved  us, 
we  hated  Him.  It  was  first  a  discovery  of  His  love  to 
us  which  did  much  to  take  away  our  hatred  to  Him.  "The 
carnal  mind  is  enmity  against  God."  (Rom.  viii.  7.)  Our 
natural  condition  is  one  of  positive  hate — hostility  to  Him 
and  His  love.  Every  one  is  conscious  that  such  was  our 
state  of  alienation.  How  hard  (humanly  speaking)  it 
was  for  God  to  love  us  under  such  circumstances !  If  He 
loved  us  notwithstanding  this  great  obstacle,  how  must 
this  fact  magnify  and  glorify  the  love  of  God  in  our  es- 


AND  ENHANCED  BY  THREE  GREAT  TRUTHS.      69 

timation!  How  different  would  have  been  the  result  if 
He  had  visited  us  as  we  deserved! 

Paul  sets  forth  the  idea  in  graphic  language  thus:  "For 
when  we  were  yet  without  strength,  in  due  time  Christ  died 
for  the  ungodly.  For  scarcely  for  a  righteous  man  will 
one  die;  yet  peradventure  for  a  good  man  some  would 
even  dare  to  die.  But  God  commendeth  his  love  toward 
us.  in  that,  while  we  were  yet  sinners,  Christ  died  for  us." 
(Rom.  v.  6-8.)  Such  unexampled  love  is  truly  unmerited, 
undeserved. 

III.  The  third  great  lesson  of  the  text  in  regard  to 
the  love  of  God  is  this :  The  bestowal  of  the  greatest  pos- 
sible gift  shows  something  of  the  infinitude,  the  immeas- 
urable extent,  the  unfathomable  depth  of  that  love.  It 
teaches  not  that  He  loved  His  well-beloved  Son  less,  but 
that  He  loved  the  race  of  fallen  man  more.  Therefore, 
He  who  first  loved  us  gave  His  Son  to  be  the  propitiation 
for  our  sins. 

Reason  and  Scripture  teach  us  that  if  the  work  of  salva- 
tion could  have  been  accomplished  by  another  plan,  less 
expensive  and  less  painful,  such  would  have  been  adopted. 

Scripture  also  teaches,  and  reason  assents,  that  silver 
and  gold  would  be  an  inadequate  ransom;  that  without 
the  shedding  of  blood  is  no  remission;  that  the  blood  of 
bulls  and  of  goats  could  not  take  away  sin;  that  vain,  also, 
is  the  offering  of  sacrifices  of  sinful  human  beings.  But 
revelation  alone  teaches  us  that  the  work  of  Christ,  the 
Son  of  God,  as  the  high  priest,  who  offered  up  himself, 
is  a  sufficient  propitiation  or  atoning  sacrifice,  which  sat- 
isfies Divine  Justice  and  opens  the  way  for  our  salvation. 

At  a  missionary  meeting  an  appeal  was  made  for  means 
to  carry  on  the  work,  and  the  rich  cast  in  of  their  abun- 
dance. One,  who  was  poor  in  this  world's  goods,  cast  in  a 
paper  with  these  words  written  thereon:  "I  give  myself." 
and  the  announcement  thrilled  the  audience  with  the  con- 
viction that  this  one  had  made  the  greatest  offering. 

"It  was  compassion  like  a  God, 
That  though  the  Saviour  knew 
The  price  of  pardon  was  His  blood, 
His  pity  ne'er  withdrew." 


70  THE    LOVE    OF    GOD    EXHIBITED 

Greater  love  hath  no  man  than  this,  that  a  man  lay- 
down  his  life  for  his  friends,  unless  it  be  that  he  lay  down 
his  life  for  his  enemies.  This  Jesus  did.  "Hereby  perceive 
we  the  love  of  God,  because  he  laid  down  his  life  for  us." 
(i  John  iii.  16.)  God  has,  then,  given  us  the  greatest  possi- 
ble gift.  He  could  do  no  more.  The  love  wherewith  He 
hath  loved  us  is  not  only  eternal  and  unmerited ;  it  is  trans- 
cendent. It  transcends  the  love  of  all  other  beings  for  us. 
It  transcends  all  the  other  gifts  of  God.  It  is  transcendent, 
also,  because  it  secures  to  us  the  greatest  blessings  which 
we  can  enjoy.    It  is  eternal  and  unchangeable. 

We  must  conclude  our  meditation  upon  this  inexhaust- 
ible theme  with  a  few  thoughts  by  way  of  practical  appli- 
cation : — 

i.  The  most  important  question  for  each  one  of  us  to 
ask  is,  "Do  I  love  God,  who  has  loved  me  and  done  so 
much  for  me?"  How  can  any  one  help  loving  Him?  His 
first  and  great  commandment  is,  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind."  (Matthew  xxii.  37.)  "Behold,  I  stand 
at  the  door,  and  knock;  if  any  man  hear  my  voice,  and 
open  the  door,  I  will  come  in  to  him,  and  will  sup  with 
him,  and  he  with  me."  (Rev.  iii.  20.)  Oh,  hard  and  stony 
heart  that  will  not  yield  to  His  tender,  pleading  voice  and 
open  the  door! 

We  may  abstain  from  gross  vices  and  lead  a  moral  life, 
and  yet  not  love  God.  There  is  no  middle  ground.  The 
test  which  the  Saviour  gives  is,  "If  ye  love  me,  keep  my 
commandments." 

2.  If  we  do  love  God,  a  believing  contemplation  of  His 
love  should  increase  our  love  to  Him,  and  prompt  us  to 
pray,"  "Oh,  for  a  closer  walk  with  God." 

"More  love,  O  Christ,  to  thee, 
This  all  my  prayer  shall  be, 
More  love,  O  Christ,  to  thee, 
More  love  to  thee." 

If  there  be  any  doubt,  look  unto  Jesus  and,  like  the 
penitent  and  pardoned  Apostle  Peter,  say,  "Lord,  thou 
knowest  all  things;  thou  knowest  that  I  love  Thee." 


AND  ENHANCED  BY  THREE  GREAT  TRUTHS.       JI 

3.  God's  love  to  us  and  our  love  to  Him  should  awaken 
in  us  love  to  the  brethren,  even  as  the  Apostle  exhorts, 
"Walk  in  love,  as  Christ  also  has  loved  us  and  given 
Himself  for  us."  (Eph.  v.  2.)  And  the  beloved  disciple 
adds,  "Hereby  perceive  we  the  love  of  God,  because  He 
laid  down  His  life  for  us;  and  we  ought  to  lay  down  our 
lives  for  the  brethren."     (1  John  iii.  16.) 

4.  When  severe  trials  and  afflictions  overwhelm  you, 
think  not  that  God  has  forsaken  you,  or  loves  you  less,  for 
whom  the  Lord  loveth  he  chasteneth.  (Heb.  xii.  6.)  Fogs 
and  clouds  may  hide  the  sun  from  our  view  for  a  season, 
but  even  as  these  clouds  are  dispelled  by  the  brightness 
of  the  glory  of  the  sun,  so  the  brightness  of  the  Son  of 
Righteousness  shall  irradiate  us  with  His  love. 

5.  Finally,  that  w^hich  God  has  already  done  for  us  gives 
us  assurance  for  the  future.  "He  that  spared  not  His  own 
Son,  but  delivered  Him  up  for  us  all,  how  shall  He  not  with 
Him  also  freely  give  us  all  things?  *  *  *  Who  shall 
separate  us  from  the  love  of  Christ?  *  *  *  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature 
shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus,  our  Lord."     (Rom.  viii.  32,  35-39.) 


THE    GREAT  WORK  OF  CHRIST  FOR  US  THE    STRONGEST 
PLEA  TO  WORK  FOR  HIM. 


"For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that,  though  He  was 
rich,  yet  for  your  sakes  He  became  poor,  that  ye  through  His  poverty 
might  be  rich." — 2  Cor.  viii.  9. 

It  would  be  difficult  to  find  a  more  comprehensive  and 
precious  text  than  this  one.  Every  sentence,  every  word, 
is  big  with  meaning.  The  Apostle,  in  his  argument,  seems 
to  say:  For,  or  because  ye  have  knowledge  and  experi- 
ence of  the  unmerited  favor  of  our  Lord  Jesus  Christ, 
who,  although  He  possessed  all  that  could  constitute  Him 
great  and  exalted,  yet  voluntarily  humbled  Himself  to 
the  deepest  poverty,  to  the  end  that  ye,  through  His 
humiliation  might  become  rich,  not  in  temporal  or  worldly 
riches,  but  in  spiritual  and  heavenly  blessings. 

From  these  precious  gems  of  truth  let  us  select  four 
for  a  closer  examination : — 

And  first,  the  fact  that  He  was  rich. 

There  is  no  doubt  of  whom  the  Apostle  spake:  even 
of  Him,  who  appeared  to  Saul  of  Tarsus  on  his  way  to 
Damascus  for  salvation  and  not  for  destruction. 

When  zi'as  He  rich?  Before  He  became  poor.  Surely 
His  life,  from  the  manger  to  the  cross,  was  one  of  poverty. 
Therefore  the  tense  or  the  time  of  the  verb  teaches  the 
pre-existence  of  Christ,  and  reminds  us  of  our  Saviour's 
petition :  "And  now,  O  Father,  glorify  thou  Me  with 
thine  own  self  with  the  glory  which  I  had  with  thee  before 
the  world  was."     (John  xvii.  5.) 

He  was  rich.  The  term  "rich"  is  comparative.  At  one 
period,  or  in  one  locality,  a  man  may  be  called  rich  who 
would  not  be  under  different  circumstances.  The  im- 
perfect language  of  finite  man  is  inadequate  to  express 
infinite  truths  when  we  are  compelled  to  compare  the 
King  of  kings  with  earthly  kings.     Earthly  kings  dwell 

(73) 


74  THE    GREAT    WORK    OF    CHRIST    FOR    US 

in  palaces,  surrounded  by  a  multitude  of  servants.  They 
boast  of  their  armies  and  high-sounding  titles  and  of  their 
great  works.  Our  Lord  Jesus  transcends  them  all.  He 
was  rich  in  His  .dwelling,  for  heaven  was  His  home  and 
His  seat  was  at  the  right  hand  of  the  throne  of  God.  He 
was  surrounded  by  legions  of  angels,  who  were  ready  to 
obey  His  commands.  He  could  say,  The  silver  and  gold 
are  mine  and  the  cattle  upon  a  thousand  hills. 

Among  His  names  are  these:  Wonderful,  Counsellor, 
The  mighty  God,  The  Father  of  Eternity,  The  Prince  of 
Peace.  (Is.  ix.  6.)  He  is  called  Immanuel,  that  is,  God 
with  us,  and  the  Son  of  God,  The  Lord  Jesus  Christ,  The 
Messiah,  King  of  kings  and  Lord  of  lords.  In  anticipa- 
tion of  the  offices  which  He  performed,  He  was  predicted 
as  Prophet,  Priest,  and  King.  In  the  beginning  He  was, 
and  He  was  with  God,  and  He  was  God.  All  things  were 
made  by  Him,  and  without  Him  was  not  anything  made 
that  was  made.  (John  i.  1-3.)  "Being  in  the  form  of 
God,  He  thought  it  not  robbery  to  be  equal  with  God; 
but  made  Himself  of  no  reputation  and  took  upon  Him 
the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men.  And  being  found  in  fashion  as  a  man,  He  humbled 
himself  and  became  obedient  unto  death,  even  the  death 
of  the  cross."     (Philippians  ii.  6-8.) 

"By  him  were  all  things  created  that  are  in  heaven  and 
that  are  in  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers :  all 
things  were  created  by  Him  and  for  Him."     (Col.  i.  16.) 

No  words  can  more  forcibly  declare  the  greatness  of 
His  power.  By  the  right  of  creation  He  ruled  over  all  the 
works  of  His  hands.  Thus  was  He  rich  in  all  the  external 
attributes  of  the  Godhead. 

He  was  infinitely  rich  in  wisdom,  holiness,  justice, 
goodness,  and  truth.  These  characteristics  which  He  pos- 
sessed from  the  beginning  shone  through  the  earthly  veil 
which  He  assumed,  so  that  on  earth  He  spake  as  never 
mere  man  spake,  and  His  life  on  earth  was  without  stain 
or  blemish,  and  continually  marked  by  acts  of  sincere  dis- 
interested benevolence.  Such  was  He.  What  was  wanting 


THE    STRONGEST    PLEA    TO    WORK    FOR    HIM.  75 

to  make  Him  rich?  What  could  be  added  to  complete 
His  happiness,  or  to  increase  His  greatness? 

II.  Consider,  in  the  second  place,  that  He,  who  was  so 
rich,  became  poor.  It  could  not  be  any  small  or  unim- 
portant cause  which  would  prompt  Him  to  leave  His 
glory  for  a  life  of  poverty.  Kings  sometimes  visit  their 
distant  provinces  with  glittering  armies  and  royal  splen- 
dor; but  He  came  in  disguise.  Not  by  compulsion,  but 
freely,  He  came. 

A  powerful  enemy  had  invaded  this  earth  and  lifted  the 
standard  of  revolt,  and  having  enticed  from  their  alle- 
giance the  first  parents  of  the  human  race,  he  sought, 
with  some  prospect  of  success,  to  snatch  from  the  Son 
of  God  this  world,  one  of  His  fairest  possessions.  It  was 
to  crush  the  head  of  that  enemy  Satan,  and  bring  back 
rebellious  man  to  obedience,  to  redeem  the  world  from 
sin  and  misery,  that  He  left  His  home  in  heaven.  Upon 
this  conflict  and  errand  of  mercy  He  entered,  single- 
handed  and  alone.  He  laid  aside  the  robes  of  royalty  for 
the  garb  of  poverty.  He  exchanged  the  crown  of  glory 
for  the  crown  of  thorns.  Leaving  His  attendant  angels 
He  chose  for  His  followers  a  few  humble  fishermen.  He 
made  His  first  appearance  in  the  little  town  of  Bethlehem. 
Had  He  come  with  external  marks  of  His  true  rank,  He 
had  not  made  a  stable  His  dwelling  and  a  manger  His 
cradle.  Then  the  people  had  not  treated  His  birth  with 
such  indifference,  but  even  in  that  town,  crowded  to  over- 
flowing, the  noblest  mansion  would  have  been  made  va- 
cant for  His  reception,  and  multitudes  would  have  flocked 
to  do  Him  honor.  But  it  was  a  part  of  His  plan  to  come 
in  disguise.  He  came  unto  His  own,  and  His  own  re- 
ceived Him  not.  He  was  poor  in  His  dwelling,  poor  in 
His  friends,  poor  in  His  attendants.  Mary,  His  mother, 
and  Joseph,  her  husband,  were  persons  in  humble  life. 
Persecution  assailed  Him  upon  His  entrance*  into  the 
world,  and  poverty  was  the  companion  of  His  youth.  His 
manhood  was  spent  in  sorrow  and  acquaintance  with  grief. 
The  Sovereign  who  had  enacted  laws  made  Himself  sub- 
ject not  only  to  the  strict  requirements  of  the  moral  law — 


76  THE    GREAT    WORK    OF    CHRIST    FOR    US 

for  He  was  holy,  harmless,  and  undenled — but  even  to 
the  outward  observances  of  the  ceremonial.  Sometimes  He 
was  invited  and  entertained  by  the  rich,  but  more  fre- 
quently His  poverty  was  like  that  of  the  homeless  beggar, 
for  the  foxes  had  holes  and  the  birds  of  the  air  had  nests, 
but  the  Son  of  Man  had  not  where  to  lay  His  head.  He 
was  not  gloomy,  like  the  ascetic,  but  he  enjoyed  a  peace 
which  passeth  understanding.  We  read  more  than  once 
of  His  weeping  over  the  sufferings  of  the  world  and 
the  misery  of  sinners.  The  cup  which  was  given  Him  to 
drink  became  more  and  more  bitter,  and  as  the  end  ap- 
proached difficulties  increased,  the  darkness  was  deeper, 
and  His  sufferings  in  Gethsemane  were  overwhelming. 
Heaven,  earth,  and  hell  combined  to  add  to  the  crushing 
weight  of  His  poverty.  Remember  how  His  agony  in  the 
Garden  was  increased  by  the  full  anticipation  of  all  that 
followed.  Then  the  treachery  of  one  disciple,  the  denial 
by  another,  the  flight  of  all;  the  mockery,  the  insults,  and 
the  cruelty  of  His  enemies;  the  ignominy  of  His  death, 
and  the  withdrawal  of  His  Father's  countenance,  and  we 
have  an  imperfect  view  of  the  humiliation  of  Him  who 
had  been  rich.  Though  He  was  rich,  thus  He  became 
poor,  being  born,  and  that  in  a  low  condition,  being  made 
under  the  law,  undergoing  the  miseries  of  this  life,  the 
wrath  of  God,  the  cursed  death  of  the  cross,  and  being 
buried  and  continuing  under  the  power  of  death  for  a 
time. 

III.  The  third  precious  truth  suggested  by  the  text  is 
that  it  was  for  your  sakes,  who  have  believed,  that  He  be- 
came poor.  We  have  an  instinctive  feeling  that  an  inno- 
cent person  ought  not  to  suffer  unless  it  be  for  the  sake 
of  and  for  the  benefit  of  others.  This  the  text  declares, 
It  was  not  for  Himself,  but  for  you  that  He  suffered, 
and  so  the  Scriptures  abundantly  testify.  "Surely  He  hath 
borne  our  griefs,  and  carried  our  sorrows;  yet  we  did 
esteem  Him  stricken,  smitten  of  God,  and  afflicted.  But 
He  was  wounded  for  our  transgressions,  He  was  bruised 
for  our  iniquities;  the  chastisement  of  our  peace  was  upon 
Him;  and  with  His  stripes  we  are  healed.     All  we  like 


THE    STRONGEST    PLEA    TO    WORK    FOR    HIM.  77 

sheep  have  gone  astray;  we  have  turned  every  one  to 
his  own  way;  and  the  Lord  hath  laid  on  Him  the  iniquity 
1  >f  us  all."     (Isa.  liii.  4-6.) 

It  was  on  our  account  and  in  our  stead,  for  our  sakes, 
for  our  benefit,  for  our  ransom,  for  our  eternal  life  and 
happiness.  All  this  He  secured  in  our  stead  by  taking 
our  place  in  relation  to  the  law,  rendering  a  perfect  obedi- 
ence to  its  demands,  and  suffering  all  that  He  did  suffer  in 
our  place.  Thus,  full  satisfaction  is  rendered  to  God's  holy 
law,  and  He  is  still  just  while  He  justifies  the  ungodly. 

Another  proof  is  afforded  by  all  the  Jewish  atoning 
sacrifices,  which  were  typical  of  this  Lamb  of  God.  The 
idea  of  substitution  was  prominent.  The  innocent  lamb 
was  slain,  not  for  itself,  but  for  the  penitent  worshipper, 
who,  laying  his  hand  upon  the  head  of  the  victim,  con- 
fessed that  he  needed  some  one  to  bear  his  sins.  The  death 
of  the  Lord  Jesus  Christ,  including  all  His  sufferings,  is 
everywhere  represented  as  a  sin  offering  and  a  sacrifice. 
"He  bare  our  sins  in  His  own  body  on  the  tree"  (1  Peter 
ii.  24,  25);  they  were  laid  upon  Him  and  He  was  treated 
as  a  sinner  on  our  account.  Our  sins  were  imputed  to 
Him;  not  that  they  made  Him  a  sinner,  but  caused  Him 
to  be  treated  as  if  He  had  sinned.  On  the  other  hand, 
His  righteousness  is  imputed  to  us,  or  set  to  our  account, 
not  that  it  makes  us  actually  innocent  and  sinless,  but  it 
secures  that  we  shall  be  treated  as  if  we  were  innocent. 

But  what  were  we  that  He  should  thus  take  our  place 
and  make  Himself  poor  for  our  sakes?  What  had  we 
ever  done  to  deserve  such  treatment?  Was  there  any 
excellence  which  made  us  worthy  of  His  love;  or  had 
we  so  faithfully  served  and  obeyed  Him  that  we  could  de- 
mand His  protection  and  defense?  Far!  far  otherwise! 
We  had  no  claim  upon  Him,  having  forfeited  His  favor 
by  disobedience,  and  being  justly  exposed  to  His  wrath 
and  under  the  condemnation  of  His  holy  law. 

Can  we  picture  to  ourselves  a  miserable,  poor,  dissi- 
pated wretch,  clothed  with  rags,  reduced  to  this  condition, 
not  as  the  consequence  of  misfortune,  but  by  his  own  fault, 
the  victim  of  vice  and  disease,  despised  by  all  as  a  hopeless 


78  THE    GREAT    WORK    OF    CHRIST    FOR    US 

outcast,  a  loathsome  object  from  whom  every  one  turns 
with  horror  and  disgust? 

Then  can  we  imagine  a  prince,  enjoying  honor,  wealth, 
friends,  uprightness — all  that  can  make  him  rich,  who  is 
moved  with  compassion  for  the  miserable  outcast  upon 
whom  no  other  shows  pity?  He  speaks  words  of  com- 
passion, takes  him  to  sit  beside  him,  clothes  him  with  his 
own  costly  garments,  bids  his  servants  wait  upon  him, 
takes  him  to  his  own  home,  supplies  every  want,  defends 
him  from  all  prosecution,  and  pays  all  his  debts. 

It  would  not  be  difficult  to  find  the  original  picture  of 
the  beggar,  but  where  shall  we  find  the  counterpart  of  his 
rich  benefactor?  You  will  say  that  it  is  an  unnatural,  im- 
possible representation;  that  you  never  knew  such  a  case. 
Truly  we  have  heard  of  none  like  him,  save  Him,  who 
was  more  than  man,  and  in  comparison  with  Him  the 
condescension  of  this  imaginary  benefactor  is  nothing.  We 
were  blind,  poor,  wretched,  miserable,  sinful,  loathsome, 
and  there  was  no  eye  to  pity  and  no  arm  to  save;  but  the 
Lord  Jesus  Christ  comes  and  takes  our  place,  clothes 
us  with  the  robe  of  His  own  righteousness;  He  causes  us 
to  sit  with  Him  in  heavenly  places;  He  speaks  peace  and 
pardon  and  cancels  our  debts;  He  assures  us  of  a  man- 
sion in  heaven  and  an  inheritance,  that  we  may  be  rich. 

IV.  This  brings  us  to  consider  the  fourth  precious  gem 
of  comfort  which  the  text  contains,  viz.,  that  ye  may 
be  rich,  not  in  temporal  and  earthly  things,  but  with  heav- 
enly treasures.  The  Lord  does  not  promise  uninterrupted 
worldly  prosperity  to  his  followers.  If  any  follow  Him 
with  this  expectation  they  do  greatly  err.  He  says,  "In  the 
world  ye  shall  have  tribulation."  On  the  other  hand,  we 
are  ready  to  appeal  to  the  true  believer  who  has  suffered 
affliction  are  you  willing  to  exchange  the  consolations  of 
religion  with  those  who  have  their  portion  in  this  life  only  ? 

Even  in  this  life  believers  enjoy  the  benefit  of  justifica- 
tion, including  not  merely  pardon  or  escape  from  punish- 
ment, but  a  restoration  to  the  rights  of  citizenship  in  the 
new  Jerusalem.  They  become,  also,  the  sons  of  God, 
being  adopted  into  His  family,  and  through  sanctification 


- 


THE    STRONGEST    PLEA    TO    WORK    FOR    HIM.  79 

are  enabled  more  and  more  to  die  unto  sin  and  live  unto 
righteousness,  and  when  they  have  done  with  this  world 
the  souls  of  believers  do  immediately  pass  into  glory,  and 
being  reunited  with  their  bodies  at  the  Resurrection,  they 
shall  be  openly  acknowledged  and  acquitted  and  made  per- 
fectly blessed  in  the  full  enjoyment  of  God  to  all  eternity. 
Such  is  the  rich  inheritance  to  which  ye  are  introduced 
by  the  poverty  of  Christ.  If  you  believe  in  Him,  believe 
that  all  these  things  are  yours. 

In  conclusion,  we  may  yet  consider  in  the  text  two  or 
three  small  words,  which  are  big  with  meaning  and  full 
of  instruction.  The  Apostle  says  to  the  Corinthian  Chris- 
tians, "Ye  know  the  grace  of  our  Lord  Jesus  Christ." 
Have  I  experimental  knowledge  of  this  grace?  Can  we 
all  say  that  we  know?  Alas,  there  are  those  who  have  no 
interest  in  Christ.  They  are  invited  to  a  feast;  but  they 
will  not  partake.  The  door  of  Heaven  is  open,  but  t/hey 
will  not  enter.  The  Saviour  calls,  but  they  will  not  hear, 
nor  accept  His  invitation.  Why,  oh  why,  longer  refuse 
the  rich  blessings  which  he  offers  to  you? 

Does  any  one  ask  how  may  I  know  that  I  am  a  Chris- 
tian? We  answer  that  there  is  a  distinction  between  faith 
and  assurance.  There  may  be  a  sincere,  true,  humble 
faith,  which  has  not  yet  attained  unto  full  assurance.  Al- 
though this  assurance  is  desirable,  yet  it  is  not  essential 
for  coming  to  the  Lord's  table;  but  the  trembling  and 
doubting,  who  are  sincerely  penitent,  are  invited  to  the 
sacramental  feast. 

There  is  an  inward  witness  by  the  Holy  Spirit,  whereby 
we  cry  Abba,  Father,  and  know  that  we  are  the  children 
of  God.  There  is  also  an  outward  evidence,  which  mani- 
fests to  ourselves  and  others  that  we  are  true  disciples. 
The  best  evidence  of  the  existence  of  grace  is  growth  in 
grace.  Our  Saviour  said,  "Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit;  so  shall  ye  be  my  disciples." 
(John,  xv.  8.) 

When  we  go  into  an  orchard  in  the  Winter,  and  when 
all  the  trees  are  bare,  it  may  be  difficult  for  our  unprac- 
ticed  eye  to  decide  or  discern  which  tree  is  dead  and  which 


80  THE    GREAT    WORK    OF    CHRIST    FOR    US 

has  life  in  the  root;  but  when  the  Springtime  comes  and 
bud  and  blossom  and  fruit  appear  there  is  no  difficulty 
in  distinguishing  between  the  living  and  the  dead  trees. 
There  is  no  need  to  dig  around  the  roots  of  the  tree 
loaded  with  fruit  to  determine  the  question  whether  it  is 
alive.  If,  then,  we  can  discern  evidence  within  or  with- 
out of  growth  in  the  fruits  of  the  Spirit,  such  as  love, 
joy,  peace,  long  suffering,  gentleness,  goodness,  faith, 
meekness,  temperance  (Gal.,  v.  22,  23),  we  have  a  grow- 
ing assurance  of  our  title  to  eternal  life,  and  may  say  with 
the  Apostle,  "I  know  whom  I  have  believed,  and  am  per- 
suaded that  He  is  able  to  keep  that  which  I  have  com- 
mitted unto  Him  against  that  day."     (2  Tim.  i.  12.) 

There  remains  yet  a  little  word  of  only  three  letters — 
f-o-r — which  connects  forcefully  our  text  with  the  con- 
text. In  this  chapter  the  Apostle  Paul  makes  an  ap- 
peal to  the  Corinthian  Church  to  give  a  liberal  contribu- 
tion to  the  poor  saints  at  Jerusalem.  He  tells  them  of 
the  liberality  of  the  churches  of  Macedonia  out  of  their 
deep  poverty.  He  now  asks  for  a  proof  of  the  sincerity 
of  their  love,  and  urges  this  by  what  Christ  had  done  for 
them.  For,  ye  know  the  grace  of  our  Lord  Jesus  Ghrist 
by  what  He  has  done  and  suffered  for  you. 

If  it  were  our  aim  at  this  time  to  make  an  appeal  for 
contributions  to  some  charitable  or  missionary  cause,  we 
might  lawfully  tell  what  other  feeble  churches  had  done, 
or  how  some  poor  widow  had  given  her  all;  but  the 
strongest  plea  would  be  that  of  the  text — what  Christ  has 
done  for  you.  Since  it  is  not  our  aim  now  to  make  any 
appeal  for  charitable  giving,  we  may  use  this  text  as  an 
argument  in  a  more  comprehensive  sense  for  an  entire 
consecration  of  all  that  we  have  and  are  to  the  service  of 
our  Lord  Jesus  Christ,  and  daily  to  remember  that  the 
great  work  of  Christ  for  us  is  the  strongest  plea  to  work 
for  Him. 

"I  gave  my  life  for  thee, 

My  precious  blood  I  shed, 

That  thou  might'st  ransomed  be, 
And  quickened  from  the  dead. 

I  gave,  I  gave  My  life  for  thee 

What  hast  thou  given  for  me?  " 


JESUS  CHRIST  OUR  PROPITIATION  AND  ADVOCATE. 


"  My  little  children,  these  things  write  I  unto  you,  that  ye  sin  not. 
And  if  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous  ;  and  He  is  the  propitiation  for  our  sins ;  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole  world." — i  John  ii.  /,  2. 

Here  the  Apostle  declares  one  part  of  his  design  in 
writing  the  epistle.  The  last  of  the  Apostles  saw  and  felt 
the  necessity  of  raising  a  warning  voice  against  the  here- 
sies which  were  already  creeping  into  the  Christian  Church. 
He  opposes  the  errorists,  who  maintained  the  doctrine  of 
sinless  perfection;  who  distorted  the  Christian  religion 
into  a  license  to  live  without  restraint;  who  perverted  the 
doctrines  of  grace  into  an  encouragement  to  sin,  that  grace 
might  abound;  who  maintained  a  profession  of  Christianity 
with  a  life  of  profligacy.  Against  such  heretics  and  dis- 
turbers of  the  Church  the  language  of  the  Apostle  is  clear, 
bold,  and  uncompromising.  As  there  is  something  deeply 
interesting  in  the  last  acts  and  the  last  words  of  the  illus- 
trious patriot,  the  eminent  statesman  outliving  his  con- 
temporaries, and  still  living  (after  death)  in  the  memory 
and  affections  of  his  countrymen,  so  is  there  something 
more  of  moral  solemnity,  nay,  of  moral  sublimity,  in  the 
spectacle  of  this  eminent  Apostle  in  the  Church,  at  the 
age,  probably,  of  fourscore  and  ten  years,  giving  his  af- 
fectionate counsels  to  those  who  regarded  him  as  their 
spiritual  father.  He,  alone,  of  all  living,  had  been  person- 
ally familiar  with  the  history  of  the  Church  from  the  time 
that  a  little  band  met  in  an  upper  chamber,  where  he  him- 
self leaned  upon  the  Master's  bosom  and  celebrated  the 
Lord's  Supper  at  its  first  institution  until  now  flourishing 
churches  were  established  in  various  parts  of  the  world. 

(81) 


82      JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE. 

By  a  natural  impulse  those  who  are  advanced  in  years 
regard  those  whom  they  knew  as  children,  yet  as  children, 
even  though  these  have  grown  to  maturity,  and  still  call 
them  by  the  familiar  names  of  childhood,  as  in  bygone 
years.  Thus,  the  aged  Apostle,  having  outlived  two  gen- 
erations, remembering  that  many  had  been  baptized  by 
him  and  many  had  been  brought  to  a  saving  knowledge 
of  Jesus  Christ  under  his  own  ministry,  he  might  appro- 
priately use  this  term  of  endearment,  and  say,  ''Children, 
my  children,  my  little  children,  these  things  write  I  unto 
you,  that  ye  sin  not."  He  had  also  another  design  in  the 
words  chosen  for  our  text,  not  only  to  keep  the  little  ones 
from  sinning,  but  to  encourage  and  save  them  from  despair 
when  they  had  sinned.  Where  are  they  who  are  uncon- 
scious of  guilt?  Who  will  deny  that  they  have  sinned?  In 
the  preceding  verses  the  Apostle  distinctly  says  that  such 
deceive  themselves,  .are  liars,  and  incur  the  guilt  of  charg- 
ing God  with  falsehood.  With  this  explanatory  context 
he  cannot  mean  in  the  phrase  "if  any  man  sin"  to  imply 
that  some  do  not  sin ;  but  it  is  as  if  he  had  said :  My  little 
children,  when  any  of  you,  notwithstanding  all  your  good 
resolutions  and  efforts  and  prayers,  are  overtaken  by  some 
easily  besetting  sin,  when  with  increasing  knowledge  of 
sin  you  are  discouraged,  do  not  despair;  there  is  One 
ready  to  help  you — for  you  have  an  Advocate  to  plead 
your  cause,  to  comfort  and  console.  And  as  if  to  point 
out  the  ground  of  successful  intercession,  He  is  the  pro- 
pitiation— that  which  renders  propitious;  the  sacrificial  of- 
fering, which  makes  God  propitious  or  favorable  to  us, 
by  Himself  becoming  the  atoning  sacrifice,  and  this  He 
does  not  for  us  exclusively,  but  for  many  others  through- 
out the  whole  world. 

If,  then,  we  have  a  well-grounded  hope  that  we  have 
been  born  again  and  become  like  little  children,  we  may 
find  in  this  text  an  appropriate  theme  for  our  meditation, 
especially  when  the  outward  and  sensible  signs  of  what 
our  Advocate  has  done  are  presented  for  the  confirma- 
tion of  our  faith,  and  we  are  about  to  renew  the  covenant 
between  God  and  our  souls.     Let  us,  therefore,  seek  to 


JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE.       83 

commune  with  our  Mediator  and  contemplate  once  more 
his  character  and  his  work  of  propitiation  and  interces- 
sion with  its  far-reaching  results. 

Need  of  Mediator.  In  common  life,  if  one  man  desire 
to  obtain  some  favor  from  another,  with  whom  he  is  not 
on  the  most  friendly  terms,  he  is  glad  to  avail  himself  of 
the  intervention  of  a  third  person,  even  a  mutual  friend. 
Before  a  court  of  justice  every  accused  person,  whether 
guilty  or  innocent,  seeks  the  ablest  counsel  attainable  to 
manage  his  case,  and  to  obtain  any  object  from  the  legis- 
lative or  executive  department  of  a  government,  it  is  highly 
advantageous  first  to  secure  the  co-operation  of  one  who 
has  influence  with  the  executive  officer  or  the  legislature; 
as,  for  example,  to  secure  a  pardon  from  the  Chief  Magis- 
trate. For  much  stronger  reasons  than  exist  in  any  of 
these  illustrative  cases,  the  creature  needs  a  Mediator  in 
approaching  to  his  Creator.  Not  only  have  we  cause  to 
take  the  lowest  abasement  as  dependent  beings  before  the 
Infinite  One,  but  the  alienation  has  been  so  greatly  in- 
creased by  sin  that  without  some  one  to  go  between  us  and 
the  offended  Jehovah  there  would  be  no  ray  of  hope;  but 
one  impenetrable  night  of  despair.  Had  we  treated  a 
fellow-creature  with  one-millionth  part  of  the  ingratitude, 
rebellion,  and  contempt  which  we  have  manifested  toward 
God,  very  shame  would  keep  us  from  coming  into  his 
presence,  and  most  thankfully  should  we  accept  the  kind 
offices  of  one  who  would  take  our  petitions  and  plead  our 
cause  for  us.  Blessed  be  God,  we  have  such  an  Advocate 
as  we  need  in  the  court  of  eternal  justice,  as  the  words  of 
Paul  to  Timothy  fully  corroborate  the  truth  of  our  text: 
"For  there  is  one  God,  and  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus,  who  gave  Himself  a  ran- 
som for  all,  to  be  testified  in  due  time."  (i  Tim.  ii.  5,  6.) 
Here  are  two  inspired  witnesses  respecting  the  name  and 
person  of  our  Advocate.  He  is  the  Anointed  and  long- 
promised  Saviour,  who  was  born  in  Bethlehem  of  the 
Virgin  Mary,  suffered  under  Pontius  Pilate,  was  crucified, 
dead  and  buried;  the  third  day  He  rose  from  the  dead,  He 
ascended  into  heaven  and  sitteth  on  the  right  hand  of 


84      JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE. 

God  the  Father  Almighty:  from  thence  He  shall  come  to 
judge  the  quick  and  the  dead. 

Consider  next,  and  briefly,  His  Character.  How  com- 
prehensively in  a  single  word  Simuxu,  without  the  ar- 
ticle, the  Apostle  expresses  it.  Jesus  Christ,  just  or  right- 
eous. Having  such  a  degree  of  righteousness  as  no  mere 
man  has  had  since  the  fall — having,  too,  His  own  inherent 
righteousness.  In  pleadings  between  man  and  man  suc- 
cess sometimes  depends  upon  the  character  of  the  me- 
diator. If  he  be  an  individual  of  rank,  of  acknowledged 
integrity  of  life,  of  honest  purpose,  of  pure  motive, 
jealous  of  the  rights  of  the  offended  party,  and  dearly 
beloved,  then  has  the  offender  much  reason  to  hope  when 
his  cause  is  committed  into  such  hands.  If  we  may  apply 
our  illustrations  from  things  human  to  divine  affairs  with- 
out irreverence,  then  shall  we  find  that  the  qualifications 
of  our  Advocate  in  the  court  of  heaven  are  all  that  we 
could  possibly  expect  or  wish.  Whither  shall  we  go  to 
find  a  friend  of  more  exalted  dignity?  He  is  the  very 
Son  of  God.  What  stain  of  personal  guilt  could  be  proven 
upon  Him,  even  His  enemies  being  judges?  Such  an  High 
Priest  became  us,  who  is  holy,  harmless,  undefiled,  and 
separate  from  sinners."  (Heb.  vii.  26.)  He  was  moved 
to  undertake  our  cause  not  from  selfishness  of  motive, 
but  by  pure  love  to  lost  and  helpless  sinners  and  an  earn- 
est desire  to  satisfy  the  demand  of  the  broken  law  of  the 
King  of  kings.  Yet  the  chief  reason  of  his  success  and 
the  strongest  ground  of  our  confidence  we  discover  as 
we  go  backward  and  listen  to  the  echo  of  that  voice,  which, 
as  He  ascended  from  the  baptismal  water  and  upon  the 
mount  of  transfiguration,  declared,  "This  is  my  beloved 
Son,  in  whom  I  am  well  pleased."  (2  Peter  i.  17,  18.) 
How  can  the  work  of  such  a  beloved  Son  be  unaccept- 
able? How  can  the  intercession  of  Him  whom  the  Father 
heareth  always  be  in  vain?  "He  that  spared  not  His  own 
Son,  but  delivered  Him  up  for  us  all,  how  shall  He  not 
with  Him  also  freely  give  us  all  things?"     (Rom.  viii.  32.) 

His  Work  we  may  view  as  to  the  past  and  present,  or 
consider  what  He  did  for  us  once  for  all,  and  what  He 


JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE.       85 

now  does  continually.  Jesus  Christ  is  called  the  propitia- 
tion for  our  sins;  that  is.  the  sacrifice  or  offering  which 
propitiates  or  secures  God's  favor.  It  was  the  duty  of  the 
high  priest  of  the  Old  Testament  not  only  to  sacrifice 
the  lamb,  but  to  offer  the  incense  of  prayers  and  inter- 
cession for  the  people,  as  in  the  great  day  of  atonement 
appointed  in  Leviticus  in  the  sixteenth  chapter  and  in  the 
Epistle  to  the  Hebrews,  the  ninth  chapter  abundantly  and 
particularly  shows  how  those  ancient  services  were  typical 
of  our  great  Advocate,  the  propitiation  for  our  sins.  If 
the  high  priest  had  merely  slain  the  lamb  or  the  bullock 
or  the  kid,  and  had  done  no  more,  his  work  would  have 
been  incomplete  and  fruitless.  Had  he  offered  supplica- 
tions, without  the  sacrifice,  no  pardon  could  have  been 
granted,  for  without  shedding  of  blood  is  no  remission. 
(Heb.  ix.  22.)  As  these  earthly  things  were  types,  or  pat- 
terns, or  figures  of  the  true  and  heavenly,  and  both  the 
sprinkling  of  the  blood  and  offering  of  the  incense  were 
indispensable  duties  of  the  priest  on  earth,  so  the  pro- 
pitiatory work  of  our  heavenly  High  Priest  consists  in 
His  offering  up  Himself  a  sacrifice  to  satisfy  Divine  justice, 
and  in  continually  making  intercession  for  us.  Although 
these  two  are  indissolubly  connected,  yet  we  may  view 
them  separately. 

Therefore,  let  us  view  Jesus  Christ  as  our  propitiation 
in  the  primary  and  strict  sense  of  an  offering  or  sacrifice 
to  satisfy  the  justice  of  God.  We  can  most  safely  exhibit 
the  true  doctrine  in  the  comprehensive  words  of  the  Scrip- 
tures: "Nor  yet  that  He  should  offer  Himself  often,  as 
the  high  priest  entereth  into  the  holy  place  every  year 
with  the  blood  of  others.  For  then  must  He  often  have 
suffered  since  the  foundation  of  the  world;  but  now  once 
in  the  end  of  the  world  hath  He  appeared  to  put  away  sin 
by  the  sacrifice  of  Himself;  and  as  it  is  appointed  unto  men 
once  to  die,  but  after  this  the  judgment;  so  Christ  was  once 
offered  to  bear  the  sins  of  many."  (Heb.  ix.  25-28.)  Again, 
"And  the  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from 
all  sin."  (1  John  i.  7.)  "Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  His  Son  to  be 


86      JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE. 

the  propitiation  for  our  sins."  (i  John  iv.  10.)  "Whom 
God  hath  set  forth  to  be  a  propitiation  through  faith  in 
His  blood,  to  declare  His  righteousness  for  the  remission 
of  sins  that  are  past,  through  the  forbearance  of  God." 
(Rom.  iii.  25.)  "Who  His  own  self  bare  our  sins  in  His 
own  body  on  the  tree,  that  we,  being  dead  to  sins,  should 
live  unto  righteousness:  by  whose  stripes  ye  were  healed." 
(1  Pet.  ii.  24.)  These  Scriptures  clearly  teach  the  follow- 
ing truths  or  propositions,  each  of  which  (did  time  per- 
mit) is  worthy  of  more  particular  meditation.  The  pro- 
pitiatory sacrifice,  which  Jesus  Christ  offered  once,  is  all- 
sufficient,  and  there  is  no  need  of  another.  That  sacri- 
fice is  effectual  for  many,  for  a  multitude  which  no  man  can 
number.  Our  sins  can  be  cleansed  only  by  the  shedding 
of  His  blood.  Had  not  God  so  loved  us  no  propitiation 
had  been  made  or  accepted.  In  this  method  of  pardon- 
ing sinners  God  does  not  cease  to  be  just.  He  does  not 
relax  nor  abandon  the  demand  of  the  law — for  its  de- 
mands are  fully  satisfied  by  Him,  who  is  the  propitiation 
for  our  sins.  It  is  by  the  substitution  of  the  innocent  in 
the  place  of  the  guilty  that  we  are  saved,  and  all  the  suf- 
ferings which  He  endured  upon  the  cross  were  entirely 
for  our  sins.  Salvation  is  then  by  grace,  and  can  be 
obtained  in  no  other  way.  Beautifully  the  Prophet  Isaiah 
unites  the  two-fold  offices  of  Christ:  "And  he  bare  the 
sins  of  many,  and  made  intercession  for  the  transgressors." 
(Isaiah  liii.  12.) 

Intercession.  As  it  was  essential  to  the  integrity  of  the 
Aaronic  offering  of  atonement  that  the  high  priest  should 
enter  into  the  holy  of  holies,  so  was  it  expedient  that  our 
great  High  Priest  should  pass  into  the  heavens.  "For 
Christ  is  not  entered  into  the  holy  places  made  with 
hands,  which  are  the  figures  of  the  true;  but  into  heaven 
itself,  now  to  appear  in  the  presence  of  God  for  us."  (Heb. 
ix.  24.)  He  who  was  our  propitiation  is  now  our  Advo- 
cate, and  "He  is  able  also  to  save  them  to  the  uttermost 
that  come  unto  God  by  Him,  seeing  He  ever  liveth  to 
make  intercession  for  them."  (Heb.  vii.  25.)  How  amaz- 
ing the  thought  that  the  once  crucified,  bleeding,  broken 


JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE.       87 

body  of  our  Saviour  is  now  transcendently  glorious  in 
heaven!  The  friend  of  sinners  is  still  their  friend.  He 
makes  their  cause  His  care.  Come,  O  redeemed  souls, 
and  behold  how  your  Advocate  is  employed  at  the  right 
hand  of  the  throne  of  God!  Dismiss  your  doubts!  Banish 
your  fears !  Who  is  he  that  condemneth  when  Christ  hath 
died  for  you?  What  can  separate  you  from  His  love, 
while  He  ever  liveth  to  make  intercession  for  you?  Our 
petitions,  loaded  with  sins,  would  never  reach  the  eternal 
throne  except  our  Advocate  takes  them  and  makes  them 
His  own.  Let  us  strive  better  to  understand  His  words 
when  he  said,  "Xo  man  cometh  unto  the  Father  but  by 
me."     (John  xiv.  6.) 

Perpetual.  It  is  also  a  consolatory  reflection  that  this 
intercession  is  perpetual.  As  the  Saviour  on  earth  prayed 
"not  for  the  world,  but  for  them  which  thou  hast  given 
me,"  so  does  He  continue  to  pray.  He  ever  liveth  to  this 
end.  His  love  is  unchangeable  and  His  intercession  with- 
out ceasing. 

It  is  also  effectual  and  all-prevalent.  Him  the  Father 
heareth  always.  (John  xi.  42.)  It  is  often  the  practice 
of  human  advocates  to  plead  in  behalf  of  their  clients  some 
extenuating  circumstances — their  integrity  of  character, 
their  previous  deeds  of  excellence  or  valor.  But  our  Ad- 
vocate can  urge  no  merit  of  ours;  no  moral  character;  no 
deeds  of  loyalty;  no  righteousness.  He  rests  his  argu- 
ments on  what  He  Himself  has  done,  on  the  work  of 
propitiation  which  He  has  made,  and  pleads  the  promise 
of  the  Father  that  He  shall  see  of  the  travail  of  His  soul 
and  shall  be  satisfied.  In  Flavel's  "Fountain  of  Life" 
(chapter  13.  page  154)  we  find  a  rare  illustration  of  the 
efficacious  intercession  of  Christ  in  heaven  in  the  story 
of  Amintas,  who  appeared  as  an  advocate  for  his  brother 
Aeschylus,  who  was  accused  and  likely  to  be  condemned 
to  die.  Amintas  having  performed  great  services  and 
merited  highly  of  the  commonwealth,  in  whose  service 
one  of  his  hands  was  cut  off  in  the  field,  came  into  the 
court  in  his  brother's  behalf  to  plead  for  him.  He  said 
nothing,  but  only  lifted  up  the  stump  of  his  arm,  the  sight 


88      JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE. 

of  which  so  moved  them  that  without  a  word  said  they 
freed  his  brother  immediately.  Thus,  with  mute  elo- 
quence do  the  pierced  hands  and  feet  and  wounded  side 
of  the  Redeemer  plead  in  heaven  for  our  pardon,  and  as 
the  Father  beholds  the  well-beloved  Son  and  remembers 
His  propitiatory  work,  and  the  intimate  relation  subsist- 
ing between  the  Father  and  the  Son,  no  other  plea  is 
needed,  and  the  Holy  Ghost  proceeds  from  the  Father 
and  the  Son  to  bear  witness  with  our  spirits  that  we  are 
born  of  God,  as  His  little  children,  justified  and  adopted 
into  His  family,  and  made  heirs  of  heaven. 

The  concluding  part  of  our  text  suggests  the  great 
extent  and  value  of  this  propitiation.  The  whole  world 
needs  this  same  salvation,  for  the  whole  world,  being  de- 
ceived by  Satan,  lieth  in  wickedness,  and  no  other  plan 
can  be  devised,  there  is  none  other  name  under  heaven 
whereby  men  must  be  saved.  The  sufferings  of  Jesus 
Christ  are  sufficient  for  the  whole  world,  and  had  He  ab- 
solutely determined  to  save  all  our  race,  no  more  suffer- 
ing or  humiliation  would  have  been  required.  Therefore, 
salvation  is  freely  offered  unto  all  men,  not  to  Jews  only; 
not  to  the  people  of  the  first  century  only,  but  it  is  to  be 
preached  to  all  nations  and  classes  of  men  throughout 
the  whole  world,  and  it  is  the  immediate  duty  of  every 
impenitent  sinner  to  apply  to  the  great  Advocate.  You 
deceive  yourselves  if  you  say  you  have  not  sinned.  You 
need  not  despair,  even  though  you  are  the  chief  of  sinners. 
If  you  will  intrust  your  cause  entirely  to  His  hand  your 
final  acquittal  is  sure;  but  if  you  rely  upon  yourself,  your 
condemnation  is  certain.  As  we  who  have  fled  to  Him 
for  refuge  receive  the  sign  and  seal  of  the  covenant  in 
the  sacramental  supper,  may  our  faith  in  Jesus  Christ  as 
the  propitiation  for  our  sins  be  renewed  and  our  confi- 
dence in  Him  as  our  Advocate  be  strengthened. 

We  must  conclude  this  discourse  with  some  practical 
reflections: — 

I.  Let  this  subject  teach  us  to  take  correct  views  of 
sin;  to  confess  and  hate  our  sins;  to  pray  for  the  pardon 
of  sin ;  to  view  Jesus  Christ's  blood  as  sufficient  to  cleanse 


JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE.       89 

from  all  sin;  to  rest  our  hope  of  pardon  on  His  merit 
alone;  to  resolve  to  die  unto  sin  and  live  unto  righteous- 
ness. 

II.  Learn  that  the  doctrines  of  grace  do  not  encourage 
carelessness  or  profligacy  of  life.  The  Apostle  Paul  taught 
that  we  are  saved  by  grace,  through  faith,  and  that  not 
of  ourselves;  it  is  the  gift  of  God  (Eph.  ii.  8);  and  again, 
"Not  by  works  of  righteousness  which  we  have  done,  but 
according  to  His  mercy  He  saved  us  by  the  washing  of 
regeneration,  and  renewing  of  the  Holy  Ghost."  (Titus 
iii.  5.)  True  religion  teaches  not  that  because  Christ  died 
for  us  we  may  continue  in  sin.  In  the  verses  following 
our  text  the  Apostle  John  in  strong  language  declares  that 
keeping  the  commandments  of  Christ  is  essential  to  a  true 
knowledge  of  Him.  Let  no  one  charge  upon  us  that  we 
hold  the  false  doctrine  that  one  may  live  an  unholy  life 
and  entertain  a  good  hope  of  salvation. 

III.  In  the  third  place,  learn  the  sad  condition  of  those 
who  have  no  Advocate.  We  who  trust  in  Christ  do  not 
claim  to  be  sinless.  We  are  all  sinners,  and  the  difference 
between  us  is  that  some  trust  in  Jesus  Christ  as  their  Ad- 
vocate and  others  have  no  Advocate.  We  are  hastening 
to  the  judgment  seat,  and  how  shall  we  there  appear? 
Those  who  have  truly  confessed  Him  before  men,  He  will 
confess  before  His  Father  and  the  holy  angels.  He  is 
now  willing  to  undertake  your  cause,  if  you  will  trust  Him. 
Picture  in  your  mind  a  human  tribunal  before  which  a 
criminal  is  to  appear,  of  whose  guilt  there  can  be  no 
doubt.  Imagine,  if  you  can,  that  one  of  the  judges  comes 
down,  and,  moved  with  compassion,  says  to  the  criminal, 
"Friend,  I  see  that  you  are  in  a  pitiable  condition.  Com- 
mit your  case  to  me;  make  full  confession;  trust  me,  and 
if  I  cannot  obtain  a  verdict  of  acquittal  I  will  secure  for 
you  a  full  pardon."  Where  is  the  criminal  so  hardened 
as  to  refuse  such  an  offer?  And  yet  you  are  doing  even 
worse,  while  through  unbelief  you  refuse  to  commit  the 
salvation  of  your  soul  to  the  only  Advocate. 

IV.  Finally,  behold  the  assurance  of  the  believer's 
safety;  we  do  not  say  the  safety  of  every  professor,  but  of 


90      JESUS    CHRIST    OUR    PROPITIATION    AND    ADVOCATE. 

every  true  believer.  Our  salvation  depends  either  upon 
ourselves  or  upon  Christ;  upon  works,  or  God's  grace. 
If  our  salvation  depends  upon  ourselves,  we  may  well 
fear  and  tremble.  If  our  salvation  depends  upon  Christ 
and  we  trust  in  Him,  we  are  safe.  Are  you  perplexed 
with  doubts?  Whence  do  they  arise?  Is  there  any  in- 
sufficiency or  imperfection  in  the  work  of  propitiation? 
What  is  wanting?  Is  there  uncertainty  as  to  the  success 
of  our  Advocate?  Is  it  possible  that,  having  undertaken 
our  cause,  He  will  abandon  it?  I  can  see  no  room  for 
perplexity  or  fear,  unless  it  be  a  question  whether  you 
truly  and  entirely  rest  upon  the  propitiation  of  the  Ad- 
vocate and  intrust  all  to  him.  The  remedy  for  this  is  a 
renewed  exercise  of  faith — a  new  consecration  to  Him, 
and  a  new  looking  unto  Jesus,  the  author  and  finisher  of 
our  faith. 

Oh,  disciples  of  Christ,  perhaps  you  are  troubled  be- 
cause you  are  looking  for  evidence  of  goodness  in  yourself 
and  you  find  nothing  but  sin.  You  are  expecting  enjoy- 
ment, when  you  have  been  living  carelessly,  and  find  much 
to  mourn  over.  Cease  this  self-dependence  and  self- 
righteousness.  Look  upward,  and  think  what  an  Advo- 
cate you  have.  Does  He  plead  for  you?  He  never  pleads 
in  vain.     He  is  able.    He  is  willing.    Doubt  no  more. 


NAAMAN,  THE  SYRIAN:  THE  TYPE  OF  THE  SINNER. 


"And  his  servants  came  near,  and  spake  unto  him,  and  said,  My 
Father,  if  the  prophet  had  bid  thee  do  some  great  thing,  wouldest 
thou  not  have  done  it  ?  how  much  rather  then,  when  he  saith  to  thee, 
Wash  and  be  clean?  " — 2  Kings  v.  13. 

The  Apostle  James  exclaims,  ''Behold  how  great  a  mat- 
ter a  little  fire  kindleth,"  as  he  notices  the  power  of  the 
small  bit  in  the  horse's  mouth,  the  great  ship  turned  with 
a  very  small  helm,  and  the  tongue  among  the  members  of 
the  body  (iii.  5).  Even  so  are  we  often  surprised  by  the 
great  results  which  flow  from  some  apparently  trivial, 
nay  even  casual,  antecedent.  In  God's  government  of  the 
affairs  of  men  there  is  a  remarkable  connection  and  de- 
pendence of  one  event  upon  another,  each  being  linked 
with  the  preceding,  so  that  the  whole  may  be  compared 
to  a  chain,  a  few  links  of  which  we  may  discover,  whilst 
the  others  reach  far  backward  and  upward  to  the  hand 
of  the  omniscient  and  eternal  One.  Take  the  case  before 
us  as  an  illustration  of  great  effects  from  a  small  cause. 
A  distinguished  and  honorable  Syrian,  a  mighty  man  of 
valor,  much  esteemed  by  his  king,  with  horses  and  chariots 
and  a  great  company  and  rich  presents,  proceeded  on  a 
journey  to  the  capital  of  the  kingdom  of  Israel.  The 
court  of  that  monarch  was  greatly  agitated  and  alarmed 
through  a  misapprehension  of  the  design  of  their  distin- 
guished visitor,  thinking  that  the  Syrian  king  designed 
to  provoke  a  quarrel  or  war.  The  prophet  Elisha  sends 
word  to  the  king.  Let  him  come  now  to  me  and  he  shall 
know  that  there  is  a  prophet  in  Israel.  A  wonderful  mira- 
cle was  soon  performed  for  the  cure  of  Naaman,  and 
throughout  the  land  of  Israel  and  Syria  and  wherever  else 
this  remarkable  event  was  published,  there  was  an  evi- 
dence to  Jew  and  Gentile  that  the  prophet  Elisha  was  a 

(9r) 


92  NAAMAN,    THE    SYRIAN  : 

man  of  God  and  that  the  God  of  Israel  was  superior  to 
all  the  gods  of  the  heathen,  and  that  He  alone  was  the 
true  God.  Besides  this  we  may  suppose  that  God  was 
glorified  by  other  ultimate  temporal  and  spiritual  results 
even  to  the  present  day  which  are  not  recorded.  Now, 
so  far  as  we  can  trace  back  these  events  in  the  chain  of 
providence,  on  what  did  they  depend?  Whence  did  they 
originate?  All  had  been  occasioned  by  the  remark  of  a 
little  maid  servant,  an  Israelitish  captive,  as  she  waited  on 
Naaman's  wife.  She  had  not,  among  idolaters,  forgotten 
the  God  of  her  father's  land.  Though  a  captive  servant, 
she  felt  an  interest  in  her  master's  welfare,  and  though 
the  prophet  Elisha  had  not  healed  any  of  the  many  lepers 
of  Israel,  she  had  heard  of  his  many  other  miracles,  and 
had  faith  to  say,  "Would  God  my  lord  were  with  the 
prophet  that  is  in  Samaria!  for  he  would  recover  him  of 
his  leprosy."  In  this  case  of  Naaman  we  have  a  signal 
instance  of  a  proud,  passionate  man,  unwilling  to  sub- 
mit to  God's  disposal,  and  it  is  not  an  unauthorized  ac- 
commodation, if  we  attempt  to  derive  spiritual  benefit 
from  it  and  to  show  some  analogy  between  the  conduct 
of  Naaman,  the  Syrian,  and  the  conduct  of  many  a  man 
who  is  a  sinnner,  and  argue  that  if  Naaman  acted  unwisely 
in  the  first  instance  how  much  more  unwise  is  the  sinner 
who  rebels  against  God's  appointment  and  sets  up  some 
plan  of  his  own  for  salvation.  And  if  Naaman,  when 
brought  to  a  better  mind,  obtained  the  relief  which  he 
desired,  how  much  rather  should  the  awakened  sinner, 
who  is  ready  to  do  some  great  thing,  consent  to  give  up 
his  own  exertions  and  to  wash  in  the  fountain,  which  Jesus 
Christ  the  Lamb  of  God  has  opened  for  cleansing  from 
all  the  guilt  of  sin! 

In  pursuing  this  analogy  therefore  let  us  view  separately 
these  points :  Naaman's  Condition,  His  Expectations,  His 
First  Treatment  of  the  Message,  and  His  Final  Recovery. 

i.  His  Condition.  He  was  a  leper.  All  his  power 
honor,  and  wealth  could  not  save  nor  deliver  him  from 
this  dreadful  disease.  The  Mosaic  law  concerning  the 
leper  is  contained  in  the  thirteenth  and  fourteenth  chap- 


THE    TYPE    OF    THE    SINNER.  93 

ters  of  Leviticus,  and  we  concede  that  Xaaman  was  not 
subject  to  that  law.  *The  leprosy  was  a  scaly  disease  of 
the  skin,  and  because  the  term  was  applied  indiscrimi- 
nately during  the  dark  ages  to  all  chronic  diseases  of  the 
skin  the  greatest  discrepancy  and  confusion  have  prevailed 
among  writers  upon  this  subject.  It  has  been  confounded 
with  elephantiasis,  which  spread  like  an  epidemic  over  all 
Europe  about  the  period  of  the  Crusades,  when  leper  or 
lazar  houses  (so  called  from  Lazarus)  abounded  every- 
where, and  as  many  as  two  thousand  are  said  to  have  ex- 
isted in  France  alone.  In  this  disease  (elephantiasis), 
almost  too  loathsome  for  description,  the  body  became 
frightfully  deformed  and  ulcerated.  Nevins  applies  the 
above  symptoms  to  leprosy;  but  Kitto  does  not  by  any 
means.  Whether  or  not  the  leprosy  of  ancient  times  was 
like  this  in  all  its  horrors,  yet  it  is  regarded  as  a  terrible 
disease.  You  might  have  seen  among  the  Israelites  a  per- 
son approaching  of  dejected  mien,  with  his  clothes  rent, 
his  head  bare,  a  covering  upon  his  upper  lip,  and  he  cries 
in  accents  of  despair  and  warning,  ''Unclean!  unclean!" 
He  is  returning  from  the  priest  a  confirmed  leper,  and 
the  people  flee  from  his  presence  lest  they  shall  contract 
uncleanness  or  infection. 

Now,  in  the  Scriptures,  language  drawn  from  the  most 
dreadful  disease  is  employed  to  describe  the  moral  deprav- 
ity of  man,  and  these  words  may  be  used  by  way  of  accom- 
modation, "From  the  sole  of  the  foot  even  unto  the  head 
there  is  no  soundness  in  it;  but  wounds,  and  bruises,  and 
putrifying  sores;  they  have  not  been  closed,  neither  bound 
up,  neither  mollified  with  ointment."     (Isaiah  i.  6.) 

Hence  we  may  speak  of  a  moral  leprosy  which  affects 
every  human  soul,  embitters  every  enjoyment,  produces 
incalculable  sufferings,  and  renders  us  all  pitiable  and  help- 
less. Well,  then,  might  we  lay  our  hands  upon  our 
mouths  and  in  deep  dejection  on  account  of  our  miserable 
condition  cry  Unclean!  unclean!  God  be  merciful  to 
us  sinners!     O  Saviour  of  men,  if  thou  wilt,  thou  canst 


*See  Kitto's  Encyclopedia. 


94  NAAMAN,    THE    SYRIAN: 

make  me  clean.  Most  loathsome  was  the  leprosy.  What 
is  there  more  loathsome  and  hateful  in  the  sight  of  God 
than  sin?  In  every  way — by  commandment  and  entreaty, 
by  threatening  and  by  punishment,  He  has  manifested  His 
detestation  of  it,  saying,  Oh,  do  not  this  abominable  thing 
which  I  hate. 

Another  point  of  analogy  is  that,  as  the  leprosy  could 
not  be  removed  by  human  power  and  human  remedies, 
so  it  is  with  sin.  In  several  instances  the  disease  was 
sent  as  an  immediate  act  of  God's  displeasure,  as  in  the 
cases  of  Miriam  and  Gehazi  (Numbers  xii.  10,  and  2 
Kings  v.  2j),  but  in  no  instance  was  it  removed  without 
the  miraculous  interposition  of  Divine  power.  Who, 
then,  can  wash  away  the  stains  of  sin?  Who  make  his 
heart  clean?  Who  pay  a  price  sufficient  for  his  soul's 
healing?  We  are  helpless  sinners,  and  for  the  pardon 
of  sin  and  the  salvation  of  our  souls  we  are  as  dependent 
upon  the  will  and  the  power  of  the  Almighty  as  Naaman 
was  to  be  healed  of  his  leprosy. 

We  remark  again  that,  like  the  leprosy,  sin  banishes 
us  from  the  communion  of  the  good  and  pure.  Among 
the  Jews  the  leper  was  carefully  excluded  from  other 
people,  and  outside  of  the  camp  or  elsewhere  those  who 
were  miserably  afflicted  with  the  dreadful  disease  congre- 
gated to  bewail  their  sad  and  hopeless  condition.  Thus 
our  sins  deprive  us  of  communion  with  God,  and  unless 
our  guilt  be  removed  by  the  blood  of  sprinkling,  the 
moral  leper  will  at  last  be  shut  out  of  heaven  and  be  ex- 
cluded from  its  sacred  employments  and  holy  joys,  be 
banished  from  the  society  of  saints  and  angels  and  the 
presence  of  God  forever.  Thus  his  condition  is  most 
pitiable  and  an  eternal  death  awaits  him,  unless  ere  it  be 
too  late  he  finds  healing  through  the  mercy  of  God  in 
Christ  who  was  typified  in  the  sacrifices  of  the  Old  Tes- 
tament. 

II.  Secondly,  let  us  derive  some  instruction  from  the 
expectations  and  feelings  of  Naaman.  He  deeply  felt  the 
evils  of  his  condition.  He  endured  much  bodily  and 
mental  suffering  and  unhappiness.     He  had  a  sincere  and 


THE    TYPE    OF    THE    SINNER.  95 

strong  desire  for  relief  and  health  and  restoration  to  so- 
ciety. So  great  was  his  conviction  of  his  evil  situation 
and  so  great  his  desire  for  health  that  he  was  willing  to 
do  anything,  however  great  or  costly,  which  would  secure 
recovery;  he  took  with  him  ten  talents  of  silver  and  six 
thousand  pieces  of  gold  and  ten  changes  of  raiment,  and 
thus  was  prepared  to  pay  any  price  which  the  prophet  or 
king  might  demand.  He  did  by  no  means  wish  to  receive 
a  benefit  without  paying  an  equivalent  for  it. 

In  like  manner  many  a  sinner  becomes  convinced  of 
the  misery  and  danger  of  his  condition;  feels  unhappy  after 
all  the  wrordly  means  which  he  has  employed.  He  de- 
sires ardently  to  obtain  peace  of  mind,  and  thinks  that 
he  is  willing  to  do  anything,  make  any  sacrifice,  pay  any 
price  for  his  soul's  salvation;  but,  like  Naaman,  is  mis- 
taken and  deceived  respecting  himself  and  has  much  to 
learn.  He  needs  to  be  so  humbled  as  to  give  to  God 
alone  all  the  glory  of  his  salvation.  It  is  worthy  of  no- 
tice how  for  his  body  Naaman  did  not  reject  or  doubt  the 
testimony  of  the  little  maid. 

Xaaman's  views  and  expectations  were  erroneous.  He 
looked  to  human  power,  even  to  the  king  of  Israel,  as 
described  in  the  sixth  verse.  And  when  he  was  directed 
to  the  prophet  of  God  he  expected  that  a  man  of  his  rank 
and  power  and  pompous  retinue  would  receive  marked 
attention,  and  not  be  treated  in  the  same  manner  as  a 
person  of  less  worldly  pretension.  He  had  already  made 
up  his  mind  in  what  maimer  the  remedy  would  be  ac- 
complished. He  thought,  He  will  surely  come  out  to 
me,  and  stand,  and  call  on  the  name  of  the  Lord  his  God, 
and  strike  his  hand  over  the  place  and  recover  the  leper. 
Instead  of  this,  and  probably  for  the  very  purpose  of 
humbling  him  and  showing  him  what  was  in  his  heart, 
the  prophet  sent  a  messenger  unto  him,  saying,  "Go  and 
wash  in  Jordan  seven  times,  and  thy  flesh  shall  come  again 
to  thee,  and  thou  shalt  be  clean."  A  distinct  command 
and  a  positive  promise.  This  message  seems  to  have  hurt 
his  pride.  Now,  oftentimes  the  anxious  sinner  has  erro- 
neous expectations  respecting  the  way  of  salvation.     He 


96  NAAMAN,    THE    SYRIAN  I 

looks,  perhaps,  to  the  efficacy  of  some  powerful  and  popu- 
lar preacher,  or  he  trusts  to  certain  new  measures  of  ec- 
clesiastical machinery  for  manufacturing  converts,  or  to 
his  own  ability,  or  to  the  number  and  merit  of  his  prayers 
and  other  righteous  works.  It  may  be  he  has  already 
formed  his  expectation  that  he  must  be  converted  pre- 
cisely as  some  others  of  whom  he  has  heard.  Perchance 
he  is  waiting  for  some  vision  of  the  eternal  world,  to  hear 
an  angel's  voice  saying,  Thy  sins  are  forgiven,  or  to  be- 
hold the  Saviour  in  the  agony  of  his  cross  with  some  great 
shining  light  and  having  thus  determined  what  God  will 
grant,  he  will  not  be  satisfied  with  any  other  experience 
or  evidence  of  his  conversion;  but  his  expectations  are  as 
erroneous  as  those  of  Naaman,  and  his  astonishment  is 
equally  great  when  he  finds  that  the  message  sent  in  some 
humble  way  is,  Go  by  faith  and  wash  in  the  fountain  of 
blood  which  Jesus  Christ  has  opened  for  the  sins  of  the 
world;  believe  and  trust  in  Him,  who,  having  suffered 
in  your  place  is  willing  to  save  all  who  trust  in  Him;  be 
willing  to  go  to  Him  and  you  shall  be  saved.  This  is  all 
you  have  to  do,  this  you  must  do,  for  it  "is  a  faithful 
saying  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners."     (i  Tim.  i.  15.) 

III.  In  the  third  place,  see  how  the  sinner  receives  the 
message.  Ah,  like  Naaman  again,  with  an  angry,  re- 
bellious heart,  he  goes  away  from  the  Saviour  as  Naaman 
in  the  twelfth  verse  exclaiming,  "Are  not  Abana  and  Phar- 
par,  rivers  of  Damascus,  better  than  the  waters  of  Israel? 
may  I  not  wash  in  them,  and  be  clean?  So  he  turned  and 
went  away  in  a  rage."  What  a  pitiable  spectacle  does  he 
present !  Suffering  from  a  disease  which  renders  his  exist- 
ence a  burden  to  himself  and  offensive  to  others,  he  pro- 
fesses to  desire  a  recovery  from  this  calamity.  A  very 
easy,  simple,  certain  remedy  is  proposed  with  a  strong 
assurance  of  success.  Surely,  it  could  at  least  do  no  harm 
to  try  it;  but  instead  of  doing  this,  poor  mortal,  he  gave 
way  to  the  most  violent  expressions  of  an  uncontrollable 
passion,  not  only  against  Elisha,  but  against  the  Lord 
God  of  Elisha.    His  anger  was  very  sinful,  but  there  were 


THE    TYPE    OF    THE    SINNER.  97 

other  and  more  important  elements  of  his  sin.  He  was 
guilty  of  rebellion  against  the  King  of  kings.  His  heart 
rebelled  against  the  commandment  "Go,  wash,"  and  he 
was  disobedient.  He  was  guilty  of  unbelief.  He  had 
the  promise,  the  word  as  from  the  unchangeable  God, 
"Thy  flesh  shall  come  again  to  thee,  and  thou  shalt  be 
clean."  He  rejected  this  as  a  falsehood,  for  the  man  who 
does  not  believe  God  insults  Him  by  treating  Him  as  a 
liar. 

Again,  he  set  up  his  own  judgment  and  plan  above  the 
wisdom  of  God.  He  despised  God's  method.  He  pre- 
sumptously  insisted  that  some  other  plan  was  equally  good 
or  better  than  His.  Now,  see  the  analogy  of  the  sinner. 
Of  such  sins  is  every  impenitent  person  guilty  when  he 
refuses,  and  so  long  as  he  refuses,  to  come  to  Christ.  He 
disobeys  God's  command;  he  disbelieves  God's  word;  he 
presumptuously  lifts  up  his  heart  against  God  so  long  as 
he  quarrels  with  His  method  of  salvation,  and  trusts  to 
some  delusive  hope.  How  pitiable  a  spectacle  for  angels 
to  behold!  Gladly,  indeed,  would  those  ministering 
spirits  bear  to  heaven  the  tidings  this  very  hour  that  any 
among  you  had  now  ceased  your  impotent  contest  with 
the  Almighty,  and  like  Naaman,  yielded  finally  to  the 
entreaties  of  your  ecclesiastical  servants,  and  your  Saviour 
himself  whose  Holy  Spirit  is  striving  with  you. 

IV.  Fourthly,  notice  Naaman's  final  recovery.  "And 
his  servants  came  near,  and  spake  unto  him,  and  said,  My 
father,  if  the  prophet  had  bid  thee  do  some  great  thing, 
wouldest  thou  not  have  done  it?  How  much  rather  then, 
when  he  saith  to  thee,  Wash,  and  be  clean?"  Notice, 
also,  the  long  suffering  and  forbearance  of  the  Lord. 
There  would  have  been  nothing  unjust  nor  unreasonable 
if  the  Lord  had  visited  Naaman  with  new  punishment 
for  his  wicked  and  contemptuous  conduct,  or  if  He  had 
forever  deprived  him  of  any  subsequent  opportunity  of 
washing  in  the  waters  of  Jordan,  and  left  him  to  the  waters 
of  Abana  and  Pharpar,  which  he  chose.  So  has  every 
sinner — yea  all  of  us — great  occasion  to  thank  God  that, 
after  so  much  disobedience,  unbelief,  and  contempt,  He 


98  NAAMAN,    THE    SYRIAN  : 

has  not  long  ere  this  withdrawn  His  Holy  Spirit,  and 
abandoned  us  to  our  own  ways. 

Whilst  the  Lord  was  full  of  compassion,  Naaman  saw 
the  folly  and  sinfulness  of  his  conduct;  he  resolved  to 
go  to  Jordan  as  his  only  hope.  It  might  do  some  good, 
though  he  knew  not  how  or  why.  He  knew  that  he  was 
a  wretched  leper,  and  if  not  healed  according  to  the 
prophet's  promise  he  would  always  be  a  leper,  therefore 
"Then  went  he  down,  and  dipped  himself  seven  times  in 
Jordan,  according  to  the  saying  of  the  man  of  God;  and 
his  flesh  came  again  like  unto  the  flesh  of  a  little  child, 
and  he  was  clean." 

In  like  manner  must  the  inquirer  after  spiritual  salva- 
tion be  humbled  to  feel  that  he  is  nothing,  and  deserves 
nothing.  He  must  be  brought  to  abandon  all  personal 
merit  and  human  strength.  Thus  must  he  be  brought 
to  see  his  helpless  condition  and  to  despair  of  all  other 
methods  of  salvation  before  he  will  say: — 

"I  can  but  perish,  if  I  go, 
I  am  resolved  to  try  ; 
For  if  stay  away  I  know 
I  must  forever  die." 

He  goes  to  Christ,  and,  as  Naaman's  flesh  came  again 
like  unto  the  flesh  of  a  little  child,  so  when  the  penitent 
truly  believes  in  Christ  he  becomes  like  a  little  child  in 
spirit  and  temper,  and  is  cleansed  from  the  guilt  of  all 
his  sins.  He  also  is  entirely  changed.  The  narrative  in- 
forms us  that  a  great  change  was  produced  in  the  feelings 
and  conduct  of  Naaman,  and  we  might  hope  that  he  be- 
came a  true  believer  and  a  child  of  God,  when  we  read  his 
resolution  in  the  seventeenth  verse,  "For  thy  servant  will 
henceforth  offer  neither  burnt  offerings  nor  sacrifice  unto 
other  gods,  but  unto  the  Lord." 

Behold  the  wonderful  change  in  Naaman;  his  joy,  his 
gratitude,  his  confession,  and  the  strivings  of  his  con- 
science. "He  returned  to  the  man  of  God  *  *  *  and 
said,  Behold,  now  I  know  that  there  is  no  God  in  all  the 
earth,  but  in  Israel;  now  therefore,  I  pray  thee,  take  a 
blessing  of  thy  servant."     But  Elisha  persistently  refused 


THE  .TYPE    OF    THE    SINNER.  99 

to  receive  any  reward  or  present.  We  might  have  thought 
how  much  good  might  have  been  done  with  some  of  that 
silver  and  gold  in  endowment  of  the  college  of  the  sons 
of  the  prophets!  The  prophet  would  give  to  Naaman  no 
occasion  to  think  that  God's  favor  could  be  purchased. 
Even  so  let  the  penitent  sinner  humbly  recognize  that 
God's  grace  is  free,  and  thus  do  we  preach  free  grace. 

Naaman,  who  had  contemptuously  despised  the  waters 
of  Israel,  now  begs  that  he  may  be  permitted  to  carry 
home  two  mules'  burden  of  the  sacred  soil,  wherewith 
to  erect  an  altar,  "for  thy  servant  will  henceforth  offer 
neither  burnt  offering  nor  sacrifice  unto  other  gods,  but 
unto  the  Lord." 

In  conclusion,  we  may  derive  additional  lessons  of  in- 
struction from  this  narrative. 

i.  And  first,  we  may  learn  how  the  humblest  believer 
may  be  instrumental  in  doing  good.  Apparently  no  one 
had  less  opportunity  to  do  a  great  work  than  the  little 
captive.  What  were  the  feelings  of  the  little  maid,  while 
her  master  was  on  his  journey,  and  what  was  her  joy  upon 
his  happy  return,  you  may  try  to  imagine.  A  word  fitly 
spoken  how  good  is  it!  If  we  have  a  heart  of  sympathy 
and  love  we  shall  often  find  opportunity  to  do  good  by 
relieving  the  temporal  sufferings,  or  supplying  the  spiritual 
wants  of  our  fellow  creatures. 

2.  Secondly,  let  those  who  think  that  they  must  do 
some  great  thing  for  salvation  learn  their  error.  It  is  not 
some  great  work  of  self-righteousness,  or  of  self-inflicted 
suffering,  but  as  the  Apostle  says,  "That  if  thou  shalt  con- 
fess with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in 
thine  heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved."     (Rom.  x.  9.) 

3.  And  finally,  if  you  are  now  ready  to  accept  Christ, 
realize  the  danger  of  making  any  reservation  in  your  res- 
olution to  serve  the  Lord  God  only,  for  our  Saviour  has 
said,  "Whosoever  he  be  of  you  that  forsaketh  not  all  that 
he  hath,  cannot  be  my  disciple."     (Luke  xiv.  33.) 


A  HEART  ALL  BROKEN  BY  THE  SAVIOUR'S  LOOK. 


"  And  the  Lord  turned  and  looked  upon  Peter.  And  Peter  remem- 
bered the  word  of  the  Lord,  how  he  had  said  unto  him,  Before  the 
cock  crow  thou  shalt  deny  me  thrice.  And  Peter  went  out,  and 
wept  bitterly." — Luke  xxii.  61,  62. 

It  is  profitable  to  study  the  minute  particulars  of  the 
last  hours  of  our  Redeemer.  It  is  interesting  to  collate 
and  harmonize  the  accounts  given  by  four  different  wit- 
nesses. This  study  does  more  vividly  impress  the  events 
upon  our  minds  and  deepens  the  conviction  that  the  Evan- 
gelists were  honest  men  and  true  witnesses.  The  denial 
of  our  Lord  by  one  of  His  most  honored  disciples  presents 
one  of  the  most  affecting  scenes  in  the  last  hours  of  the 
Redeemer.  More  painful  to  Him  was  this  than  the  simul- 
taneous insults  of  the  servants  and  officers  who  held  Jesus 
and  mocked  Him,  and  smote  Him,  and  blindfolded  Him, 
and  struck  Him  on  the  face. 

May  we  not  say  that  of  all  the  sufferings  inflicted  by 
man  and  proceeding  from  man  this  one  was  the  most 
painful?  The  prediction  of  Peter's  denial  and  the  event 
are  recorded  by  all  four  of  the  Evangelists.  Luke  gives 
the  most  full  account,  and  John  adds  some  particulars 
not  mentioned  by  the  others.  According  to  Matthew, 
when  Jesus  announced  "All  ye  shall  be  offended  because 
of  Me  this  night:  for  it  is  written,  I  will  smite  the  Shep- 
herd, and  the  sheep  of  the  flock  shall  be  scattered  abroad, 
*  *  *  Peter  answered  and  said  unto  Him,  Though  all 
men  shall  be  offended  because  of  thee,  yet  will  I  never  be 
offended.  Jesus  said  unto  him.  Verily  I  say  unto  thee. 
That  this  night,  before  the  cock  crow,  thou  shalt  deny 
Me  thrice.  Peter  said  unto  Him,  Though  I  should  die 
with  thee,  yet  will  I  not  deny  thee.  Likewise  also  said 
all  the  disciples."    (Matt.  xxvi.  31-35.)    Mark  adds:  "But 

(IOI) 


102  A    HEART    ALL    BROKEN 

He  spake  the  more  vehemently,  If  I  should  die  with  thee, 
I  will  not  deny  Thee  in  any  wise."  (Mark  xiv.  31.)  Ac- 
cording to  Luke,  "He  said  unto  Him,  Lord,  I  am  ready 
to  go  with  thee,  both  into  prison  and  to  death."  (Luke 
xxii.  33.)  According  to  John,  "Jesus  answered  him,  Wilt 
thou  lay  down  thy  life  for  My  sake?  Verily,  verily,  I  say 
unto  thee,  the  cock  shall  not  crow,  till  thou  hast  denied 
Me  thrice."     (John  xiii.  38.) 

Cock  croiving.  It  was  already  evening,  during  which 
the  passover  had  been  observed  for  the  last  time,  and  the 
Lord's  Supper  had  been  instituted  in  its  place.  (Matt. 
xxvi.  20.)  Although  clocks  and  watches  abound  as  time- 
keepers among  us,  yet  in  rural  districts,  even  in  our 
land  now,  many  take  notice  of  the  approach  of  day,  more 
from  the  clear  notes  of  their  barnyard  fowls  than  by  the 
striking  of  the  clock.  These  chanticleers  chant  clearly 
to  announce  the  fact  that  the  day  dawns.  Therefore,  in 
a  period  when  artificial  clocks  were  unknown,  we  discern 
a  reason  why  the  term  "cock  crowing"  would  be  com- 
monly used  to  express  a  certain  period  of  the  day.  Hence, 
our  Saviour's  prediction  simply  meant  that  before  day- 
light, or  before  the  next  morning,  Peter  would  thrice  deny 
Him,  notwithstanding  his  loud  protestations. 

We  suppose  that  Peter  uttered  his  vain  boast  after  the 
institution  of  the  Lord's  Supper  and  before  the  long  dis- 
course which  John  records  in  his  fourteenth,  fifteenth,  and 
sixteenth  chapters,  because  John  assigns  it  that  place  in 
his  narrative. 

But  we  suppose  that  the  remarks  about  the  two  swords 
(and  this  concerns  Peter)  occurred  after  this  long  discourse 
and  as  they  were  about  to  go  out  and  cross  the  brook 
Kedron  to  the  garden  of  Gethsemane. 

Luke  alone  records  this  remark  of  one,  "Lord,  behold, 
here  are  two  swords.  And  He  said  unto  them,  It  is 
enough."  (See  xxii.  38.)  Enough!  What  were  two 
swords,  or  daggers,  to  arm  eleven  or  twelve  men!  In  the 
garden,  when  Peter  had  drawn  one  of  these  swords  and 
aimed  a  deadly  blow  at  the  head  of  the  foremost  assailant 
in  defense  of  his  Master  and  in  attestation  of  his  own 


BY    THE    SAVIOUR'S    LOOK.  IO3 

prowess,  the  Master  gently  rebuked  him,  saying,  "Put 
up  again  thy  sword  into  his  place;  for  all  they  that  take 
the  sword  shall  perish  with  the  sword.  Thinkest  thou 
that  I  cannot  now  pray  to  my  Father  and  He  shall  pres- 
ently give  Me  more  than  twelve  legions  of  angels?"  (Matt, 
xxvi.  52,  53.)  At  the  same  moment  He  touched  the 
wounded  man  and  miraculously  healed  his  wound.  (Luke 
xxi.  51.)  On  the  next  day  He  declared  before  Pilate,  "My 
kingdom  is  not  of  this  world :  if  my  kingdom  were  of  this 
world,  then  would  my  servants  fight,  that  I  should  not  be 
delivered  to  the  Jews;  but  now  is  My  kingdom  not  from 
hence."  (John  xviii.  36.)  From  all  this,  it  is  evident  that 
the  impetuous  Peter  misunderstood  our  Lord's  meaning, 
when  he  interpreted  literally  His  words,  "And  he  that  hath 
no  sword  let  him  sell  his  garment  and  buy  one."  Whereas 
he  should  have  regarded  it  figuratively,  that  they  would 
thereafter  be  exposed  to  new  dangers  and  bloody  perse- 
cutions. 

John  alone  tells  us  that  it  was  Simon  Peter  who  had 
the  sword  and  drew  it,  and  that  the  high  priest's  servant, 
whose  ear  he  cut  off,  was  named  Malchus.  (John  xviii. 
10.)  The  other  evangelists  say  indefinitely  it  was  one 
of  the  disciples  who  drew  the  sword.  Why  this  differ- 
ence? It  is  easily  and  naturally  explained  by  the  fact  that 
John  wrote  his  gospel  long  after  the  others,  being  the 
last  survivor  of  the  Apostles,  and  by  the  supposition  that 
Peter  had  already  suffered  martyrdom  and  was  beyond 
the  reach  of  the  vengeance  of  Malchus  or  any  of  his  friends, 
and  probably  Malchus  also  was  dead. 

From  the  garden — the  scene  of  the  agony  and  the 
scene  of  the  betrayal — Jesus  was  led  by  those  who  appre- 
hended Him,  first  to  the  house  of  Annas,  but  only  for  a 
brief  time,  thence  to  the  palace  of  Caiaphas.  Here  the 
Sanhedrim  held  a  night  session,  they  awaited  the  return 
of  the  officers,  and  here  they  condemned  Him  on  the 
charge  of  blasphemy.  It  is  evident  that  they  held  a  morn- 
ing session  and  plotted  how  they  could  secure  His  con- 
demnation by  Pilate  on  some  other  charge.  "When  the 
morning  was  come,  all  the  chief  priests  and  elders  of  the 


104  A    HEART    ALL    BROKEN 

people  took  counsel  against  Jesus  to  put  Him  to  death. 
And  when  they  had  bound  Him,  they  led  Him  away  and 
delivered  Him  to  Pontius  Pilate,  the  governor."  (Matt, 
xxvii.  i,  2.)  Now  it  is  a  political  accusation  of  rebellion 
against  the  government,  forbidding  to  give  tribute  to 
Caesar,  and  claiming  that  He  himself  is  Christ  a  king 
(Luke  xxiii.  2),  and  when  Pilate  yet  sought  to  release  the 
innocent  prisoner,  the  Jews  threatened  Pilate  himself  with 
the  charge  of  treason,  saying,  "If  thou  let  this  man  go, 
thou  are  not  Caesar's  friend:  whosoever  maketh  himself 
a  king  speaketh  against  Caesar."     (John  xix.  12.) 

The  narrative  brings  into  contrast  the  characters  of 
the  two  disciples,  Peter  and  John.  The  difference  is 
marked.  "Peter  followed  afar  off,"  and  came  to  the  door 
and  stood  without  (Luke  xxii.  54),  and  John,  availing 
himself  of  his  acquaintance  with  the  high  priest,  went 
resolutely  into  the  palace,  and  afterwards  went  out  and 
spake  to  her  that  kept  the  door  and  brought  in  Peter 
(John  xviii.  16),  who  then  stood  in  the  hall  or  courtyard 
with  the  servants  and  warmed  himself  by  the  fire.  If  John 
had  once  deserved  to  be  called  a  Boanerges,  or  son  of  thun- 
der, his  character  was  so  matured  by  grace  as  to  exhibit  sub- 
sequently an  unwonted  combination  of  firmness  with  gentle- 
ness and  to  entitle  him  to  the  name  of  the  loving  and  the 
beloved  disciple. 

So  it  often  is  that  the  affection  which  is  ostentatious  and 
babbling,  like  the  rivulet,  dashing  among  the  rocks,  soon 
exhausts  itself;  but  that  which  is  more  powerful  runs 
noiselessly  like  the  deep  river. 

A  maid,  the  one  who  opened  the  door — perhaps  not 
immediately  but  soon — asked  Peter,  "Art  not  thou  also" 
(as  well  as  John)  "one  of  this  man's  disciples?"  Promptly 
he  saith,  "I  am  not."  (  John  xviii.  17.)  Presently  another 
(where  many  stand  around  and  several  speak,  we  may 
expect  some  differences  of  statement),  renewed  the 
charge.  And  Peter  said,  "Man,  I  am  not."  (Luke,  xxii. 
58.)  It  would  appear  that  Peter  became  uneasy  and 
uncomfortable,  changed  his  position,  went  out  into  the 
porch,  as  if  he  would  escape  into  the  street,  but  found 


BY    THE    SAVIOUR  S    LOOK.  IO5 

the  door  shut,  for  when  he  had  gone  out  into  the  porch 
the  second  charge  was  made,  and  there  "he  denied  with 
an  oath,  I  do  not  know  the  man."  (Matt.  xxvi.  71,  72.) 
An  hour  passed,  during  which  attention  was  given  to 
the  trial  in  the  council  chamber  opening  into  the  court- 
yard. 

Some  suppose  our  Lord  is  led  across  the  inner  court 
again  to  the  hall  of  the  high  priest,  where  the  decisive 
final  session  is  to  be  held,  and  thus  He  looks  upon  Peter. 
May  we  not  suppose  that  during  the  recess  of  the  Sanhe- 
drim He  is  delivered  to  the  keeping  of  the  officers  and 
to  the  buffetings  of  the  servants  in  the  courtyard,  as  after- 
wards to  the  soldiers  in  Pilate's  hall,  and  here  Peter  witnesses 
His  maltreatment  and  becomes  alarmed  for  himself?  And 
about  the  space  of  an  hour  after  occurred  the  third  at- 
tack on  Peter  and  his  third  denial,  for  "Another  confi- 
dently affirmed,  saying,  Of  a  truth,  this  fellow  also  was 
with  Him:  for  he  is  a  Galilean."     (Luke  xxiii.  59.) 

His  Galilean  dialect  attracted  attention  and  betrayed 
him.  Yes,  he  was  a  fisherman  from  the  sea  of  Galilee,  and 
Jesus  was  from  Nazareth,  in  that  same  region. 

Now  comes  an  excited  and  important  witness  against  Peter, 
released  from  the  trial  of  the  council  chamber.  He  makes  a 
point-blank  accusation,  "One  of  the  servants  of  the  high 
priest,  being  his  kinsman  whose  ear  Peter  cut  off,  saith, 
Did  I  not  see  thee  in  the  garden  with  Him?"  (John  xviii. 
26.)  Yes,  I  saw  you  raise  your  sword  against  my  kins- 
man and  give  him  a  murderous  blow.  I  call  for  ven- 
geance !  Alas !  This  was  too  much  for  Peter's  courage. 
He  probably  had  expected  that  his  innocent  Master  would 
obtain  some  miraculous  deliverance,  or  had  hoped  that 
the  disciples  might  be  permitted  to  fight  in  His  defense; 
but  seeing  Jesus  thus  condemned  and  maltreated,  all  hope 
for  Him  is  gone  and  all  other  thoughts  are  now  absorbed 
by  fears  for  his  own  personal  safety.  He  begins  to  curse 
and  to  swear.  Hark!  The  shrill,  sharp  sound  of  the  cock 
crowing  startles  his  ear.  And  why?  His  eye  meets  the 
eye  of  his  Master,  for  the  Lord  turned  and  looked  upon 
Peter,  but  not  a  word  He  spake. 


106  A    HEART    ALL    BROKEN 

Others  must  have  noticed  how  He  turned  and  won- 
dered why  He  turned,  regardless  of  the  insulting  servants, 
to  look  at  yonder  disciple.  I  would  not  compare  our 
Lord  Jesus  Christ  to  Caesar,  but  there  is  an  incident 
in  the  life,  rather  the  death,  of  Julius  Caesar,  which  af- 
fords just  here  an  appropriate  illustration.  The  Roman 
senators  conspired  against  Caesar,  the  first  emperor,  and 
stabbed  him  in  the  senate  house,  where  he  died,  pierced 
with  twenty-three  wounds.  (44  B.  C.)  At  first,  he  at- 
tempted to  make  some  resistance,  but  when  he  saw  Bru- 
tus, his  most  intimate  friend,  among  the  conspirators,  he 
submitted  to  his  fate  and  fell  down  at  their  feet  muffling 
up  his  mantle  and  exclaiming,  "Tu  quoque  Brute." 

In  allusion  to  this  scene,  the  great  dramatic  writer,  true 
to  human  nature,  represents  Marc  Antony  thus  arousing 
the  citizens  of  Rome : — 

"This  was  the  most  unkindest  cut  of  all, 
For  when  the  noble  Caesar  saw  him  stab, 
Ingratitude,  more  strong  than  traitor's  arms, 
Quite  vanquished  him.    Then  burst  his  mighty  heart." 

"And  in  his  mantle  muffling  up  his  face, 
Even  at  the  base  of  Pompey's  statue, 
Which  all  the  while  ran  blood,  great  Caesar  fell." 

{Vol.  VI.,  p.  59.) 

By  parallel  reasoning,  do  we  say  that  Peter's  ungrateful 
denial  was  the  keenest  blow  inflicted  by  man  in  the  last 
hours  of  the  Redeemer.  He  could  say,  and  by  His  look 
did  say,  And  thou,  Peter!  So  honored,  so  trusted,  so 
valiant,  so  earnest  in  protestations  above  all  others  to 
die  with  me!  In  the  garden  I  saved  thee  by  saying,  Let 
these  go  their  way.  If  thou  canst  not  now  die  with  Me, 
when  I  die  for  thee,  why,  why  dost  thou  deny  Me? 

These  questions  rush  upon  us :  Why  was  Peter  permitted 
to  fall?  Could  not  the  Lord  have  sustained  him  before, 
as  He  did  afterwards?  What  was  the  result  of  this 
fall  on  Peter  himself?  What  has  been  the  effect  of  Peter's 
fall  upon  others?  It  was  recorded  for  us.  Does  it  en- 
courage to  sin?  Does  it  teach  that  there  can  be  a  falling 
from  grace? 


BY    THE    SAVIOUR'S    LOOK.  IO7 

Our  theme  in  one  aspect  may  l>e  stated  as  repentance  at 
the  cross,  of  which  the  Lord's  Supper  is  an  evidence  and 
monument,  or  it  is  a  heart  all  broken  by  the  Saviour's  look. 
As  we  look  at  Jesus,  here  set  forth  and  crucified  for  us,  and 
our  eye  meets  His  eye,  a  recollection  of  His  words  and  of 
our  unfaithfulness  and  broken  vows  should  fill  us  with 
deep  contrition  and  humiliation. 

Enter  the  council  chamber  of  the  Sanhedrim  and  behold 
their  administraton  of  law  and  mockery  of  justice,  and 
learn  how,  under  the  garb  of  religion,  falsely  so  called, 
worthy  only  to  be  called  fanaticism,  ecclesiastical  tyrants 
may  become  the  most  cruel  and  bloodthirsty,  even  more 
guilty  than  the  pagan  Roman,  Pilate. 

Before  those  raging  priests  and  obsequious,  malicious 
servants  stand  in  the  foreground  for  our  contemplation 
two  persons :  the  one  is  a  poor,  weak  disciple  of  humanity, 
the  other  is  the  Divine  man,  our  Redeemer. 

I.  Consider  Peter  more  closely.  Contemplating  Peter,  we 
obtain  an  instructive  lesson  and  admonition  with  an  illus- 
tration of  the  weakness  of  human  nature,  even  such  as  all 
Christians  are.  Peter  was  a  Christian,  a  sincere  friend  of 
Christ,  a  true  believer.  He  was  a  self-confident  Christian. 
Young  converts,  before  they  have  gained  experience,  often 
condemn  those  who  have  longer  followed  Christ.  Cen- 
soriousness  towards  ministers  is  a  common  fault,  and  so  is 
spiritual  pride.  Thus  an  inexperienced  soldier,  with  armor 
untried,  is  ready  to  assume  the  whole  campaign. 

He  was  ignorant  of  himself.  That  the  heart  is  deceitful 
above  all  things  and  desperately  wicked,  was  proven  in 
Peter's  history,  and  the  same  is  true  of  us.  We  are  no 
better  by  nature  than  he  was.  Who,  then,  has  made  us 
to  differ? 

Weak  was  Peter,  and  so  are  we.  He  quailed  before  a 
maid  servant.  There  is  a  difference  between  martial  courage 
and  moral  courage.  One  faces  the  cannon  who  will  not 
stand  up  for  Jesus.  Peter  began  to  yield  where  he  should 
have  resisted,  even  at  the  threshold.  Beginning  to  yield 
often  insures  defeat.  Satan,  like  a  skillful  general,  when  he 
discerns  that  the  ranks  of  the  opposing  forces  waver,  or  the 


108  A    HEART    ALL    BROKEN 

centre  yields,  makes  his  most  furious  assault  on  the  weak- 
est point,  hoping  that  a  panic  may  complete  the  over- 
throw. 

We  learn  the  force  of  tempation  and  the  power  of  in- 
dwelling sin,  which  affords,  however,  no  valid  excuse  for 
sin.  Peter  was  strangely  betrayed  into  cursing  and  swear- 
ing. See  thus  the  confirmation  of  Luke  v.  8,  where  Peter 
says  truly,  "I  am  a  sinful  man,  O  Lord."  Here  the  old 
habit  of  the  early  fisherman  seems  to  break  over  the  re- 
straints of  three  years'  discipleship  at  the  feet  of  the  great 
Teacher.  Learn  the  power  of  early  habits,  which  some- 
times break  forth.  When  we  thought  them  dead,  they 
assert  their  vitality  and  power.  Hence  we  may  account 
for  the  fall  of  many  Christians.  Therefore,  learn  to  guard 
against  any  easily  besetting  sin,  and  to  avoid  the  forma- 
tion of  any  evil  habits. 

Peter's  bitter  tears  and  subsequent  life  attest  the  reality 
and  sincerity  of  his  repentance.  He  was  unlike  Judas  in 
this  respect.  Judas  did  not  fall  from  grace,  because  he 
had  none.  Peter  did  not  totally  fall  from  grace.  He  was 
restored.  Tears  could  not  wash  away  his  sin.  Why  did 
he  weep  so  bitterly?  To  find  himself  so  weak?  So  igno- 
rant of  himself?  So  cowardly?  Such  a  blasphemer?  That 
indwelling  sin  was  so  strong?  These  things  were  enough 
to  make  him  weep,  but  not  all.  Did  he  weep  most  bit- 
terly because  his  sin  was  known,  or  would  become  pub- 
licly known,  and  placed  on  record?  Enough.  But  this 
was  not  all,  not  even  the  chief  consideration  or  aggravation 
of  his  grief.  More  than  all,  Jesus  knew  it ;  that  Jesus  who 
loved  him  and  whom  he  really  loved,  and  he  could 
say  with  David,  "Against  thee,  thee  only,  have  I  sinned, 
and  done  this  evil  in  thy  sight."  (Psalm  li.  4.)  That 
look  of  commingled  love  and  sorrow  and  anguish  broke 
him  down  completely.  He  remembered  that  it  was  after 
solemn  vows  and  protestations  above  all  others;  after  sol- 
emn sacramental  privileges  and  pledges;  after  warning, 
that  he  had  denied  his  Master.  He  was  one  of  the  three 
who  had  been  permitted  to  meet  with  Moses  and  Elias 
and  to  behold  the  glory  on  the  mount  of  transfiguration, 


BY    THE    SAVIOUR'S    LOOK.  IO9 

and  to  feel  that  it  had  been  good  to  be  there;  he  also  had 
witnessed  something  of  the  agony  in  the  garden.  As  his 
ear  caught  the  shrill  sound,  and  his  eye  met  the  gaze  of 
his  Master,  these  and  many  other  thoughts  flashed  upon 
his  memory  and,  rushing  out  in  a  tumult  of  grief,  he  wept 
bitterly,  and  the  spectators,  with  mingled  feelings  of  sur- 
prise, pity,  and  disgust,  permitted  him  to  escape  into 
obscurity. 

What  was  the  effect  of  Peter's  fall  upon  his  subsequent 
life  and  character?  He  was  not  so  self-confident.  When 
the  Saviour  at  the  Sea  of  Galilee  asked  three  times, 
"Simon,  son  of  Jonas,  lovest  thou  me  more  than  these?" 
with  breaking  heart  the  penitent  Peter  cried,  "Lord, 
thou  knowest  all  things,  thou  knowest  that  I  love  thee." 
(John  xxi.  15-17.)  "The  fall  and  repentance  of  Peter  was 
one  of  the  most  powerful  means  by  which  he  was  trained 
into  one  of  the  most  eminent  Apostles.  A  character  like 
his  would  never  have  mounted  so  high  if  it  had  not  fallen 
so  low."  (See  Lange  on  Epistles  of  Peter,  page  355.) 

Jesus  looks  upon  some,  for  whom  he  died,  who  have 
not  yet  confessed  Him  before  men.  To  refuse  to  confess 
Him  is  practically  to  deny  Him.  My  dear  hearer,  are  you 
one  of  these;  are  you  ashamed  even  to  be  thought  anxious 
about  your  own  soul's  salvation?  Oh,  Lord,  our  Saviour, 
with  one  look  of  love  melt  and  soften  that  heart  to  peni- 
tential tears. 

II.  Finally,  contemplate  Jesus  the  Saviour.  How  sub- 
missive and  meek,  while  cruelly  mocked  and  buffeted! 
From  His  treatment  of  Peter,  we  gain  a  powerful  illus- 
tration of  His  love  and  compassion,  which  is  full  of  en- 
couragement to  ourselves.  He  knows  what  is  in  man.  He 
knew^  and  predicted  Peter's  fall.  He  did  not  cause  it. 
Peter  alone  was  responsible  and  guilty.  For  wise  reasons 
the  Saviour  did  not  prevent  it. 

Peter's  sin  added  to  the  suffering  of  the  Saviour,  and 
so  did  our  sins.  This  was  a  part  of  the  burden  of  agony 
which  He  bare,  for  "He  bare  the  sin  of  many,  and  made 
intercession  for  the  transgressors."  His  intercession  saved 
Peter  from  total  apostasy,  and  thus  He  sustains  us,  for  we 


IIO    A  HEART  ALL  BROKEN  BY  THE  SAVIOUR'S  LOOK. 

have  not  a  high  priest  who  cannot  be  touched  with  a  feeling 
of  our  infirmities,  but  one  who  ever  liveth  to  make  inter- 
cession for  us.     His  righteousness  covers  all  our  sins. 

His  eye  is  upon  us,  and  he  looks  upon  us  in  compassion 
and  love.  We  may  well  be  humbled  and  self-condemned 
because  we  have  failed  to  confess  Him;  to  stand  up  for 
Jesus;  to  speak  for  Jesus;  to  maintain  a  consistent  and 
consecrated  life.  Christians  are  not  perfect,  and  are  liable 
to  fall.  If  we  have  not  openly  denied  our  Lord,  not  unto 
us  be  the  glory,  but  unto  Him,  who  has  kept  us  from 
falling. 

"Now  unto  Him  that  is  able  to  keep  you  from  falling, 
and  to  present  you  faultless  before  the  presence  of  His 
glory  with  exceeding  joy,  To  the  only  wise  God  our 
Saviour,  be  glory  and  majesty,  dominion,  and  power,  both 
now  and  ever."  (  Jude  24,  25.) 


CHRIST'S  SUFFERING  IN  THE  GARDEN. 


"Then  cometh  Jesus  with  them  unto  a  place  called  Gethsemane." — 
Matthew  xxvi.  j6. 

It  was  already  night  when  Judas,  having  received  the 
sop,  went  out  from  the  company  of  the  disciples,  who 
were  gathered  in  an  upper  room  to  celebrate  the  passover. 
(John  xiii.  30.)  Then  followed  the  long  discourse  and 
the  prayer,  which  the  Evangelist  John  recorded  in  four 
chapters.  (xiv.-xvii.)  Therefore  the  evening  must 
have  well  advanced  when  Jesus,  the  Master,  followed  by 
His  eleven  disciples,  passed  through  the  streets  of  Jeru- 
salem and  out  of  the  east  gate  of  the  city  and  by  a  bridge 
over  the  brook  Kedron,  or  Black  Brook,  so  called  from 
the  blood  and  drainage  of  the  temple.  It  runs  through  the 
valley  of  Jehoshaphat.  Having  crossed  the  brook  and 
valley,  He  came  to  the  Mount  of  Olives,  or  the  foot  of 
the  mount.  The  Mount  of  Olives,  which  was  thus  named 
from  the  abundance  and  luxuriance  of  its  olive  trees,  lies 
about  three-fourths  of  a  mile  east  of  Jerusalem  and  be- 
yond the  Valley  of  Jehoshaphat. 

"At  the  foot  of  the  mount  on  the  western  side  is  the 
site  of  the  Garden  of  Gethsemane,  now  in  possession  of 
the  Latin  monks.  It  is  an  even  piece  of  ground,  nearly 
sixty  yards  square,  and  thickly  planted  with  olives,  some 
of  which  are  evidently  of  very  great  age."  (Rosenmuller 
in  Views,  by  American  Sunday  School  Union.)  The  name 
Gethsemane  means  oil  press — others  say  Valley  of  fat- 
ness. It  is  not  improbable  that  a  press  for  the  manu- 
facture of  olive  oil  was  in  that  vicinity. 

This  garden,  deeply  interesting  to  all  Christian  travel- 
ers, was  the  frequent  resort  of  our  Saviour  and  His  dis- 
ciples, for  Luke  says,  He  went,  as  He  was  wont,  to  the 

(in) 


112  CHRIST  S    SUFFERING 

Mount  of  Olives  (xxii.  39),  and  John  tells  us  that  the 
traitor  Judas  knew  the  place;  for  Jesus  oftimes  resorted 
thither  with  His  disciples,  and  therefore  Judas  led  thither 
the  band  of  soldiers  to  seize  him.     (John  xviii.  2.) 

Our  Lord,  leaving  eight  disciples,  probably  near  the 
entrance,  took  with  Him  the  remaining  three  and  went 
a  little  farther.  These  three,  James  and  John,  sons  of 
Zebedee,  and  Peter,  had  been  the  chosen  and  favored  wit- 
nesses of  His  glory  on  the  mount  of  transfiguration  and 
now  were  witnesses  of  His  deepest  humiliation.  Won- 
derful contrast!  He  unfolds  to  them  His  peculiar  bur- 
den of  sorrows,  saying,  "My  soul  is  exceeding  sorrow- 
ful, even  unto  death;  tarry  ye  here,  and  watch  with  me." 
In  some  measure  they  sympathized  in  His  sorrow,  al- 
though they  could  not  understand  it  fully.  While  the 
exhortation  repeated  afterwards,  "Watch  and  pray,"  had 
special  reference  to  themselves,  it  does  not  forbid  the  idea 
that  they  should  keep  awake  and  be  ready  to  announce 
to  Him  the  approach  of  the  traitor  who  was  expected  at 
least  by  Himself.  Leaving  these  disciples,  He  went  yet 
farther,  seeking  retirement,  and  first  kneeling  on  the 
ground  and  then  falling  on  his  face,  He  prayed,  saying, 
"O,  my  Father,  if  it  be  possible,  let  this  cup  pass  from 
me;  nevertheless  not  as  I  will,  but  as  Thou  wilt."  Three 
times  he  repeated  substantially  the  same  prayer,  each  time 
returning  to  His  chosen  disciples  and  finding  them  asleep. 
He  spoke  to  them  in  terms  of  gentle  rebuke,  and  especially 
to  Peter,  because  of  his  very  recent  vain  glorious  boast 
of  pre-eminent  fidelity,  "Although  all  shall  be  offended, 
yet  will  not  I."  (Mark  xiv.  29.)  "Simon,  sleepest  thou? 
Couldest  not  thou  watch  one  hour?" 

Their  sleep  was  not  a  profound  slumber;  but  an  inter- 
rupted drowsiness,  such  as  sometimes  comes  over  per- 
sons even  in  our  churches,  when  they  think  that  they 
know  all  that  is  going  on ;  but  others  know  that  they  are 
anything  but  awake. 

Our  Lord's  expression  in  the  last  part  of  the  forty-first 
verse,  "The  spirit,  indeed,  is  willing,  but  the  flesh  is  weak," 
has  been  regarded  by  many  as  an  apology  for  their  drowsi- 


IN    THE    GARDEN'.  II3 

ness;  but  it  may  be  better  viewed  as  a  reason  why  they 
should  watch  and  pray. 

Finally,  He  saith:  Sleep  on  now,  and  take  rest;  behold 
the  hour  is  at  hand,  and  the  Son  of  man  is  betrayed  into 
the  hands  of  sinners.  Rise,  let  us  be  going:  behold,  he  is 
at  hand  that  doth  betray  me. 

As  if  He  had  said,  Take  your  rest  for  the  remainder 
of  the  time,  which  is  short.  I  am  now  ready.  It  is 
enough.  The  transition  to  "Awake,  Arise''  is  not  un- 
natural nor  inconsistent  upon  the  supposition  that  having 
given  them  permission  to  rest,  He  at  the  next  moment 
discovers  the  flashing  light  of  lanterns  and  torches  and 
hears  the  approaching  footsteps  of  the  enemies  of  the  Son 
of  man.  The  thought  that  He  meant  by  Let  us  be  going 
to  say,  Let  us  flee  and  escape,  is  utterly  inconsistent  with 
the  whole  spirit  of  the  narrative. 

After  this  introductory  survey  of  the  circumstances  the 
theme  of  our  meditation  is  Christ's  agony  in  the  garden 
and  its  lessons.  Come,  behold  the  sufferer.  Who  is  He? 
According  to  Matthew  (xxvi.  45)  and  Mark  (xiv.  41), 
He  called  Himself  the  Son  of  man,  saying,  "The  Son  of  man 
is  betrayed  into  the  hands  of  sinners."  Often  He  had  said, 
'"Mine  hour  is  not  yet  come,"  but  now  He  knew  and  de- 
clared, "The  hour  is  come."  He  had  known  antecedently, 
and  again  and  again  had  foretold,  that  He  should  be  put  to 
death  by  cruel  crucifixion.  In  that  mysterious  union  of  the 
Divine  and  human  nature,  He  as  man  knew  all  that  the 
Divine  nature  permitted  the  human  soul  to  know. 

In  Gethsemane  the  humanity  of  Christ  is  more  con- 
spicuous than  His  divinity.  And  yet  we  do  not  forget 
how  He  healed  Malchus'  ear  which  Peter  had  cut  off. 
(Luke  xxii.  51.)  So  far  as  we  can  penetrate  the  mystery, 
which  surrounds  the  scene,  difficulties  are  best  explained 
by  the  fact  of  His  real  humanity.  The  agony  and  the 
prayer  of  the  garden  prove  that  He  was  really  a  man. 
He  possessed  a  true  body  and  a  reasonable  soul — all  the 
faculties  and  instincts  of  human  nature,  yet  so  far  as  they 
are  without  sin.  His  feelings  became  more  intense  as 
the  hour  drew  near. 


ii4  Christ's  suffering 

Some  rationalists  have  ascribed  these  feelings  of  our 
Lord  to  bodily  exhaustion  or  illness.  Others  attribute  to 
Him  cowardly  fear  in  the  prospect  of  death,  and  allege 
that  many  men,  martyrs  and  philosophers,  have  met  death 
without  such  weakness. 

Was  there  any  wavering  of  purpose?  Such  an  idea 
would  be  contrary  to  all  previous  declarations  and  testi- 
mony. 

Upon  an  entirely  different  occasion,  viz.,  after  the  rais- 
ing of  Lazarus  and  His  triumphal  entry  into  Jerusalem, 
John  records  a  somewhat  similar  expression,  the  brief 
prayer  or  exclamation,  "Now  is  my  soul  troubled;  and 
what  shall  I  say?  Father,  save  me  from  this  hour;  but 
for  this  cause  came  I  unto  this  hour.  Father,  glorify  Thy 
name."     (John  xii.  2J,  28.) 

Some  interpret  these  words  as  a  double  question.  What 
shall  I  say?  Shall  I  say,  "Save  me  from  this  hour?"  No! 
because  for  this  very  object  came  I  unto  this  hour.  To 
escape  the  difficulty  which  arises  from  the  Saviour's  prayer 
in  the  garden,  some  limit  "this  hour"  or  this  cup  to  the 
hour  or  cup  of  anguish  in  the  garden,  and  say  the  agony 
of  Gethsemane  was  not  a  dread  of  the  agony  of  Calvary, 
but  a  specific  agony.  He  prays  that  the  hour  of  this 
suffering  might  pass;  that  is,  He  may  not  be  overwhelmed 
by  it  and  die.     (See  Lange  on  Matthew,  page  481.) 

Does  this  cup  which  He  asks  may  pass  away  mean,  then., 
the  present  agony  in  the  garden,  or  the  whole  suffering 
which  was  then  in  prospect? 

Most  interpreters  hold  that  it  refers  to  the  whole  pros- 
pective sufferings,  and  so  do  we.  If  it  refers  to  the  whole 
suffering,  was  there  anything  sinful  in  this  utterance,  any- 
thing inconsistent  with  His  character?     No. 

There  was  certainly  no  wish  nor  thought  suggested  con- 
trary to  God's  will.  This  was  thrice  told.  There  was  no 
desire  for  anything  impossible  or  inconsistent  with  the 
requirements  of  the  case  or  contrary  to  the  divine  attri- 
butes. His  humanity  explains  His  feelings.  If  He  had 
manifested  stoical  apathy,  an  enemy  would  have  said  that 
it  was  unnatural  and  the  narrative  could  not  be  true.    His 


IX    THE    GARDEN.  115 

humanity  shrank  from  sufferings  and  from  death  and  ex- 
torted the  groan,  O  that  it  were  possible  that  all  this 
might  not  be  necessary  and  yet  there  was  really  no  draw- 
ing back,  no  change  of  purpose,  for  again  and  again  did 
He  say,  "Not  as  1  will,  but  as  Thou  wilt,"  and  "O,  my 
Father,  if  this  cup  may  not  pass  away  from  me  except  I 
drink  it,  Thy  will  be  done."  A  more  beautiful  exhibition 
of  submission  and  resignation  cannot  be  imagined. 

Yea,  more,  though  not  always  stated  with  sufficient 
prominence  or  emphasis,  did  not  His  pure,  spotless,  sin- 
less humanity  shrink  not  merely  from  physical  and  mental 
suffering;  not  merely  from  death,  but  much  more  from 
the  endurance  of  the  wrath  and  curse  of  God,  though  even 
for  a  limited  time?  ''Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us."     (Gal.  iii.  13.) 

On  Matthew  xxvi.  39,  Dr.  Scott  quotes  Beza  thus: 
''Christ  dreaded  not  death  in  itself,  but  the  wrath  of  God 
against  sin,  the  weight  of  which,  for  our  sakes,  must  be 
sustained." 

If  a  fellow-creature,  moved  by  philanthropy,  should  go 
down  to  the  abodes  of  filth  and  sin  and  degradation  to 
reclaim  the  wretched  victims  of  vice,  would  not  even  his 
nature  shudder  and  shrink  from  the  sights  and  sounds 
which  he  must  encounter?  If  convinced  that  it  was  his 
duty  to  go  and  take  up  his  abode  with  them,  would  not 
his  inmost  soul  cry  out.  How  can  I  do  this?  even  when 
determined  to  do  it?  Suppose  that  an  angel  or  a  glorified 
saint  were  required  to  go  to  the  abodes  of  the  damned, 
not  merely  to  sound  a  message  from  Heaven,  but  even 
to  share  with  them  the  wrath  of  God  for  a  brief  sea- 
son, could  the  thought  be  entertained  without  a  fearful 
conflict? 

We  cannot  understand  the  mystery  of  that  horror  of 
agony  which  came  over  the  pure  and  harmless  and  un- 
defined soul  of  the  Son  of  man  at  the  thought  of  en- 
during the  hidings  of  His  Father's  countenance.  What 
must  have  been  the  reality? 

"What  he  endured,  Oh,  none  can  tell 
To  save  our  souls  from  death  and  hell  " 


n6  Christ's  suffering 

when  a  few  hours  later  was  extorted  from  him  that  cry, 
"Eli !  Eli !  lama  sabachthani"  !  This  He  foresaw  and  dreaded. 
From  this  He  shrank.  Thus  did  the  Man  of  Sorrows  fulfill 
in  part  the  work  of  atonement,  when  His  soul  was  exceeding 
sorrowful,  even  unto  death,  and  ready  to  die,  even  then 
almost  beyond  endurance  by  His  sensitive  human  frame. 

Having  arrived  at  this  conclusion  and  interpretation  by 
comparing  text  with  text,  we  are  gratified  to  find  the 
same  confirmed  by  the  more  emphatic  language  of  Dr. 
J.  Addison  Alexander  in  his  commentary  on  Mark  (xiv. 
35,  42),  which  I  now  quote.  He  maintains  that  "our  Lord 
desired  that,  if  it  were  possible,  that  is,  compatible,  with 
God's  perfections  and  design,  the  hour  or  time  so  long 
expected  of  His  bloody  passion  might  pass  from  Him,  be 
removed  and  cease  without  His  suffering  what  now  im- 
pended," and  adds:  "The  key  to  this  mysterious  enigma, 
so  far  as  it  can  be  unlocked  to  the  mind  of  creatures,  is 
afforded  by  the  obvious  consideration  that  our  Lord  en- 
dured precisely  the  same  kind  of  suffering  which  any 
mere  man  would  experience  in  the  same  situation,  but 
without  sin  of  His  own.  He  therefore  shrank  from  death 
and  sunk  beneath  the  sense  of  God's  wrath  no  less  really 
than  we  do.  This  was  a  necessary  incident  of  His  in- 
carnation, and  essential  to  His  genuine  humanity,  His 
actual  possession  of  a  true  body  and  a  reasonable  soul. 
His  sufferings  in  the  garden  were  vicarious.  *  *  * 
His  expressed  desire  to  escape  is  a  necessary  incident  of 
His  humanity,  and  also  as  a  part  of  His  vicarious  suffer- 
ing. If  He  had  not  shrunk  from  death,  it  must  have  been 
because  He  was  impassible,  incapable  of  suffering,  and 
therefore  unfit  to  become  the  substitute  of  sinners  doomed 
to  everlasting  woe.  If  He  had  not  humbly  consented  to 
endure  the  will  of  God  for  man's  sake,  the  great  purpose 
of  His  incarnation  must  have  been  unaccomplished.  But 
by  doing  both,  both  perfectly,  and  both  at  once,  He  proved 
Himself  to  be  indeed  the  one  mediator  between  God  and 
men,  the  man  Christ  Jesus." 

Behold  the  Man,  and  contemplate  now  his  sufferings. 
We  cannot  measure  nor  weigh  His  sufferings  in  the  gar- 


IX    THE    GARDEN.  II7 

den,  but  we  may  look  at  them  now  a  little  more  closely. 
There  is  a  mystery  which  we  cannot  fathom.  The  ex- 
pressions employed  indicate  the  most  intense  suffering. 
He  began  to  be  sorrowful,  very  heavy  and  despondent; 
to  be  sore  amazed  and  very  heavy.  "My  soul  is  exceeding- 
sorrowful,  even  unto  death."  "And  being  in  an  agony, 
He  prayed  more  earnestly;  and  His  sweat  was,  as  it  were, 
great  drops  of  blood  falling  down  to  the  ground."  (Luke 
xxii.  44.) 

The  first  thing  which  we  notice  as  a  fact  is  that  mental 
sufferings  are  equal  to  and  often  more  severe  and  power- 
ful than  mere  bodily  sufferings.  You  have  noticed  or  ex- 
perienced how  exhausting  and  overwhelming  are  mental 
anxieties  and  sorrows.  You  have  observed  the  face  be- 
come haggard,  the  frame  emaciated,  strength  exhausted, 
until  one  shall  appear  to  have  passed  through  a  serious 
attack  of  illness  or  swoon  away  into  insensibility,  whose 
only  disease  has  been  trouble  of  mind. 

Another  fact  is  apparent.  Anxieties  of  mind  and  sor- 
rows of  heart  are  sometimes  accompanied  by  physical 
phenomena  more  peculiar  than  these  just  now  mentioned. 
It  is  not  infrequent  that  those  who  have  much  care  and 
brain  work  become  prematurely  old. 

We  know  how  in  times  of  great  excitement,  fright,  or 
suffering  large  drops  will  appear  on  the  forehead,  or  a 
profuse  perspiration  covers  the  body.  Medical  testimony 
may  be  found  of  a  bloody  or  sanguineous  sweat.*  In  the 
case  before  us,  remember  that  soon  afterwards,  on  that 
same  night,  it  was  so  cold  that  the  soldiers  and  servants 
in  Pilate's  hall  or  court  made  a  fire  of  coals  to  warm  them- 
selves, and  we  shall  wonder  yet  more  at  the  mystery  of  that 
agony,  which  caused  the  sweat,  as  it  were  great  drops  of 
blood,  to  fall  from  the  Redeemer's  face  to  the  ground. 

There  were  special  causes  of  suffering.  The  Divine  at- 
tributes appeared  to  Him  with  a  clearness  which  we  can- 
not understand.  He  knew,  as  we  do  not  know,  how  the 
holy  God  cannot  endure  the  smallest  sin. 


*  See  Bloomfield  on  Luke  xxii.  44. 


n8  Christ's  suffering 

He  felt,  as  we  cannot  feel,  that  the  just  God  must  pun- 
ish the  least  transgression  or  omission  of  His  command- 
ments. 

He  understood  not  by  an  abstract  definition,  but  by 
an  overwhelming  burden  of  personal  experience,  what  is 
meant  by  the  wrath  of  God  against  all  ungodliness.  He 
saw  and  felt  the  millions  of  sins  of  millions  of  beings  laid 
upon  Himself,  and  ours  among  them.  Thus  in  the  lan- 
guage of  the  prophet  did  He  see  of  the  travail  of  His  soul. 

Another  source  of  suffering.  We  cannot  understand 
what  were  His  conflicts  with  the  powers  of  darkness  and 
the  prince  of  the  power  of  the  air.  But  we  cannot  doubt 
that  the  adversary  of  God  and  man,  who  tempted  our 
Redeemer  at  the  outset  in  the  wilderness  to  doubt  the 
word  of  God;  to  abandon  His  painful  undertaking  and 
to  set  up  an  earthly  kingdom,  or  to  do  something  incon- 
sistent and  sinful,  we  cannot  doubt,  that  He,  while  on  the 
one  hand  urging  on  Judas,  would  on  the  other  hand  tempt 
our  Lord  with  sinful  suggestions  to  wrongdoing.  But 
since  temptation  promptly  and  successfully  repelled  is  not 
sin,  our  Redeemer  came  forth  from  Gethsemane  as  well 
as  from  the  wilderness  triumphant  over  sin  and  Satan. 

Prayer  Answered. — See  now  how  His  prayer  was  an- 
swered, for,  first,  he  had  asked  nothing  contrary  to  the 
will  and  purpose  of  God.  Thrice  had  He  said,  "Not  my 
will,  but  Thine  be  done."  He  had  asked  only,  if  it  were 
possible,  if  entirely  consistent  with  all  the  attributes  of 
God,  if  there  were  any  other  way  to  accomplish  man's 
redemption;  if  not,  Thy  will  be  done.  Thus  He  teaches 
us  how  to  pray  and  how  to  do  our  duty. 

His  prayer  was  answered,  secondly,  by  the  appearance 
of  an  angel  to  strengthen  Him.  It  was  thus  in  accord- 
ance with  the  covenant  of  redemption  between  the  First 
and  the  Second  Persons  of  the  Holy  Trinity  that  the 
Father  would  sustain  the  incarnate  Son  in  all  His  humil- 
iation and  conflict.  Thus  strengthened,  he  went  forth 
to  conflict  calm  in  the  assurance  of  duty,  and  filled  with 
the  greatness  of  His  work,  and  trusting  in  the  sustaining 
power  of  God.     No  trace  of  fear,  no  doubt,  no  hesitation 


IN    THE    GARDEN.  H9 

now  appears.  And  was  it  not  because  His  countenance 
was  radiant  by  reason  of  celestial  communion  with  the 
angel  that  his  enemies,  at  their  first  approach,  were  over- 
awed and  went  backward  and  fell  on  their  faces  to  the 
ground? 

Why  did  He  suffer  this  agony?  It  was  necessary. 
Thus  learned  He  obedience.  Though  He  were  a  Son, 
yet  learned  He  obedience  by  the  things  which  He  suf- 
fered. It  was  a  part  of  His  atoning  sacrifice.  (Heb.  v. 
8.)  He  suffered  in  bearing  our  sins;  our  sins;  not  His 
own.  "Surely,  He  hath  borne  our  griefs  and  carried  our 
sorrows."     (Is.  liii.  4,  5.) 

Lessons  from  the  agony  of  GctJisemane. 

1.  From  the  example  of  Christ  we  learn  how  to  prepare 
for  conflict,  viz.,  By  going  to  the  oft  resort  where  Christ 
meets  His  disciples.  He  now  can  be  touched  with  the 
feeling  of  our  infirmities.  Be  it  a  garden  or  a  garret,  a 
lone  mountain  or  a  desert,  go  to  Jesus,  for  we  have  not  a 
high  priest  which  cannot  be  touched  with  the  feeling  of 
our  infirmities. 

2.  From  the  same  example  we  learn  how  to  meet  suffer- 
ing by  submissively  saying.  Thy  will  be  done. 

3.  To  shrink  from  death  is  not  per  se  sinful.  It  is  a 
natural  instinct  at  the  first  summons.  Much  depends  on 
the  motives  and  reasons  for  shrinking  from  death.  The 
Apostle  Paul  could  say,  "Willing  to  be  absent  and  to  be 
present  with  the  Lord,"  and  again,  "having  a  desire  to  de- 
part, and  to  be  with  Christ,  which  is  far  better;  never- 
theless to  abide  in  the  flesh  is  more  needful  for  you." 
(2  Cor.  v.  8;  Phil.  i.  23.) 

4.  To  purpose  to  do  God's  will  at  any  cost  and  sac- 
rifice is  duty.  Looking  unto  Jesus  the  author  and  finisher 
of  our  faith. 

5.  It  is  our  great  duty  to  fear  and  shrink  from  God's 
wrath  and  curse.  Can  any  one  desire,  nay,  even  be  will- 
ing to  endure  this  eternally?  Was  Paul  willing  to  endure 
it  to  save  his  countrymen  when  he  said,  "I  could  wish 
that  mvself  were  accursed  from  Christ  for  mv  brethren, 


120  CHRIST  S    SUFFERING    IN    THE    GARDEN. 

my  kinsmen  according  to  the  flesh"?  (Rom.  ix.  3.) 
Christ  alone  could  and  can  do  this.  How  could  you  en- 
dure eternally  what  Christ  endured  for  a  brief  period? 
You  must  endure  it  unless  saved  by  Christ.  We  do  ac- 
knowledge that  God  might  justly  condemn,  but  we  are  not 
required  to  be  willing  to  be  damned. 

Are  you  willing  to  be  damned?  Are  these  sufferings 
of  Christ  nothing  to  thee?  Dost  thou  despise  His  agony? 
It  is  related  that  Kajarnak,  the  first  Greenlander  who 
was  converted,  owed  his  conversion  to  the  preaching  on 
our  Lord's  agony  in  Gethsemane.  No  mere  morality  will 
suffice.  God,  grant  one  more  conversion  from  this  con- 
templation upon  Christ's  suffering  in  the  garden. 

By  the  sufferings  which  are  represented  by  this  broken 
bread  and  by  this  cup  of  sorrow  is  the  only  way  to  escape 
the  wrath  of  God  due  for  our  sins.  It  was  impossible 
otherwise  to  save.  Had  it  been  possible,  such  suffering 
would  not  have  been  inflicted.  We  may  believe  that  He 
suffered  this  agony  for  us.  Our  sins,  mine,  thine,  were 
included  in  that  cup  of  sorrow  which  He  drank  to  the 
dregs. 

His  cup  of  sorrow  is  our  cup  of  joy,  and  becomes  a 
Eucharist.  In  a  new  sense,  if  we  have  suffered  with  Him, 
we  shall  also  reign  with  Him.  Such  is  our  union  with 
Christ  that  we  suffered  in  the  garden  and  on  the  cross.  If 
united  to  Him,  His  death  was  our  death  to  sin.  In  His 
life  is  our  life  to  righteousness. 


THE  LAST  RESOLVE. 


"And  so  will  I  go  in  unto  the  king:  and  if  I  perish,  I  perish." — 
Esther  iv.  16. 

The  history  of  Esther  is  one  of  deepest  interest.  The 
simple  narrative  declares  nothing  improbable,  nor  unnat- 
ural.    It  contains  many  instructive  lessons. 

Esther  belonged  to  a  family  of  the  Jews  who  had  been 
carried  into  the  Babylonian  captivity.  The  seventy  years' 
captivity  had  ended  and  the  Persians  and  Medes  had  con- 
quered Babylon. 

Ahasuerus,  King  of  Persia,  whom  we  suppose  to  be  the 
same  as  he  who  is  elsewhere  called  Artaxerxes  Longi- 
manus  (see  Neh.  ii.  1.)  had  put  away  his  wife,  Queen 
Vashti,  and  among  the  young  and  fair  maidens  another 
queen  was  sought. 

Now  it  happened  that  in  Shushan,  the  capital,  was  a  Jew 
named  Mordecai,  descended  of  the  captives,  who  had  been 
carried  away  from  Jerusalem  by  Nebuchadnezzar,  King  of 
Babylon.  This  Mordecai  brought  up  Hadassah,  that  is, 
Esther,  his  uncle's  daughter.  She  was  an  orphan  and  fair 
and  beautiful.  Among  the  maidens,  Esther  was  presented 
in  due  time  to  the  king  and  pleased  him  more  than  all  the 
others  and  he  set  the  crown  royal  upon  her  head  and  made 
her  queen  instead  of  Vashti. 

Here  have  we  a  remarkable  evidence  of  God's  wonder- 
fully working  providence;  when  by  such  a  combination  of 
events  an  obscure  Jewess  was  exalted  to  be  the  queen  of  a 
mighty  monarch,  throughout  whose  dominions  were  scat- 
tered a  people  whom  God  had  promised  by  his  prophets  to 
restore  to  their  own  land.  Again  have  we  an  illustration 
of  the  Proverb,  "The  king's  heart  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water :  he  turneth  it  whithersoever 

(121) 


122  THE    LAST    RESOLVE. 

he  will."  (Proverbs  xxi.  i.)  We  can  see  by  what  means 
this  same  king  was  induced  to  permit  Nehemiah  and  others 
afterwards  to  go  to  Jerusalem  and  helped  them  to  rebuild 
it.  (See  Neh.  ii.  6.)  The  prominent  characters  in  this 
true  story  are  very  different  one  from  another,  and  four 
of  these  are  graphically  described. 

You  see  a  profligate  monarch,  a  despot,  yet  easily  swayed 
by  his  counsellors. 

You  admire  the  gentle  and  beautiful  Esther,  a  heroic 
and  noble  character. 

There  is  something  unusual  in  the  honest,  fearless  Mor- 
decai ;  his  trust  is  in  God ;  he  scorns  to  do  a  wrong  act  him- 
self, and  he  will  not  stoop  to  honor  a  wrongdoer. 

That  wicked,  cruel,  ambitious  Haman,  full  of  pride  and 
self-conceit,  rose  rapidly  to  power  and  fell  from  the  sum- 
mit as  suddenly. 

It  has  been  suggested  as  the  reason  why  Mordecai  bowed 
not  to  do  him  reverence  that  Haman  was  a  descendant  of 
the  Amalekites,  the  sworn  enemies  of  the  Jews  and  accursed 
of  God.  There  may  have  been  other  reasons  in  his  char- 
acter which  are  not  mentioned.  Haman  showed  his  char- 
acter when  he  sought,  not  to  lay  hands  upon  Mordecai 
alone,  but  to  avenge  himself  by  destroying  all  the  Jews 
that  were  throughout  the  whole  kingdom.  Such  was  the 
vengeful  spirit  of  an  Amalekite.  He  accused  the  Jews  as 
a  dangerous  people  and  asked  the  king  to  issue  a  decree 
for  their  destruction  and  promised  to  pay  as  an  equivalent 
ten  thousand  talents  of  silver.  The  weak  monarch  yielded 
to  his  favorite  and  handed  him  his  ring,  with  which  to 
seal  such  a  decree  as  he  pleased,  and  he  hastened  the  mes- 
sengers to  carry  the  decree  sealed  with  the  king's  ring  into 
all  the  provinces  to  destroy,  to  kill,  and  cause  to  perish 
all  Jews,  both  young  and  old,  little  children  and  women,  in 
one  day,  even  upon  the  thirteenth  day  of  the  twelfth  month 
*  *  *  and  to  take  the  spoil  of  them  for  a  prey.  (Es- 
ther iii.   13.) 

Then  the  king  and  Haman  sat  down  to  drink,  but  the 
city  of  Shushan  was  perplexed.  Mordecai,  in  deepest 
grief,  cried  with  a  loud  and  bitter  cry.     His  grief  was  told 


THE    LAST    RESOLVE.  1 23 

to  Esther.  She  sent  to  inquire  the  cause.  You  will  bear 
in  mind  the  seclusion  of  women,  especially  those  of  high 
rank,  in  Eastern  lands.  Mordecai  told  the  sad  story  and 
urged  her  to  go  to  the  king  and  make  intercession  for 
her  people. 

The  gentle,  timid  Esther  hesitates.  It  will  be  at  the 
risk  of  her  life  if  she  goes  unbidden  into  the  king's  pres- 
ence, and  as  an  indication  that  her  husband's  affections 
had  been  alienated  she  had  not  been  called  to  come  in  unto 
the  king  these  thirty  days. 

.Mordecai  again  insists  that  she  cannot  escape;  her  own 
life  and  that  of  her  father's  house  is  now  in  peril,  and 
believing  that  God  might  grant  other  deliverance,  yet  sug- 
gests that  in  His  providence  she  had  come  to  the  kingdom, 
her  present  position,  for  such  a  time  as  this,  for  the  very 
purpose  of  saving  God's  people  at  such  a  crisis.  Such 
proved  to  be  true.  Now  does  Esther  develop  traits  of 
character  before  unknown.  Entreating  her  countrymen 
and  maidens  to  unite  in  fasting  and  prayer  for  her,  trust- 
ing in  the  protection  of  God,  she  nobly  resolves  in  the 
words  of  our  text,  "And  so  will  I  go  in  unto  the  king, 
which  is  not  according  to  the  law :  and  if  I  perish,  I 
perish." 

We  might  here  enlarge  upon  the  lesson  of  God's  special 
providence,  but  desiring  to  obtain  spiritual  instruction  from 
this  narrative,  let  us  examine  more  closely  the  trying  sit- 
uation of  Esther  and  her  feelings.     We  notice — 

1.  She  became  fully  aroused  to  the  danger  of  her  situa- 
tion, and  yet  gradually.  The  cruel  decree  seemed  an  im- 
probable event,  and  to  one  so  recently  exalted  to  the  highest 
position,  it  might  seem  to  be  at  first  impossible.  In  her 
seclusion  and  security  only  by  degrees  could  the  truth  be 
realized,  that  she  was  surrounded  by  jealous  rivals,  who, 
under  the  unalterable  decree,  would  demand  her  life.  She 
awoke  to  the  reality,  and  death  stared  in  her  face  and 
seemed  to  be  very  near.  And  was  the  king  already 
alienated  ? 

2.  She  despaired  of  all  other  refuge  and  rescue.  To  hide 
and  to  flee  were  alike  impossible.     Whither  could  she  go? 


124  THE    LAST    RESOLVE. 

The  law  could  not  be  repealed,  for  as  seen  in  the  case  of 
Daniel,  "No  decree,  or  statute,  which  the  king  establisheth 
may  be  changed."  (Daniel  vi.  15.)  Even  those  who  trusted 
that  God  would  deliver  them  could  not  conjecture  whence 
deliverance  should  arise.  It  might  even  be  a  mystery  what 
the  king  could  do.  But  if  he  would  do  nothing  all  was 
lost,  and  all  must  perish.  In  him  was  the  only  hope  or 
possibility  of  help,  and  the  only  person  who  could  approach 
him  was  his  beloved  and  lovely  queen,  and  soon  she  was 
satisfied  of  this. 

3.  Esther's  mind  was  agitated  by  mingled  fear  and  hope. 
She  did  not  utterly  despair  and  say,  I  must  perish;  I  will 
not  try  to  do  anything;  it  is  useless.  She  was  buoyed  up 
by  the  hope  that  there  was  a  possibility  of  meeting  the 
favor  of  the  king.  He  might  hold  out  to  her  the  golden 
sceptre.  The  benefit  to  be  obtained  was  worthy  of  the 
effort  and  the  risk.  Nothing  could  be  lost,  her  condition 
would  be  no  worse  if  she  failed,  but  all  would  be  lost  if 
she  refused  and  did  not  go.  At  times  there  may  have 
been  misgivings  and  trembling.  Yet  we  may  suppose  that 
when,  having  put  on  suitable  attire,  and  having  committed 
herself  unto  God,  she  approached  the  royal  throne,  a  serene 
composure  possessed  her  soul  and  added  a  peculiar  love- 
liness to  her  countenance,  which  rendered  her  more  beauti- 
ful than  ever  to  the  eye  of  Ahasuerus. 

4.  There  was  a  moment  of  time  when  she  made  this  de- 
cision: "And  so  will  I  go  in  unto  the  king."  She  had 
doubted  as  to  what  was  her  duty.  But  there  is  no  evidence 
of  a  vacillating,  changeable  mind.  She  exhibits  decision  of 
character.  She  has  made  up  her  mind  and  determined  her 
course  of  conduct,  whatever  may  be  the  consequences.  Thus 
she  ventures  all  upon  the  decision  of  that  moment,  and  there 
is  no  turning  backward. 

5.  She  submits  to  the  manifest  will  of  God  and  com- 
mits herself  entirely  to  Him  and  His  disposal,  saying,  "And 
if  I  perish,  I  perish."  This  is  not  the  language  of  despair 
nor  of  yielding  to  blind  fate,  but  it  is  an  expression  of 
humble  trust  in  God.  I  can  but  perish  if  I  go,  and  if  it 
is  the  will  of  God  that  I  perish  by  the  sword  of  the  ex- 


THE    LAST    RESOLVE.  125 

ecutioner  the  Lord's  will  be  done.     Be  it  so;  He  cannot  do 
wrong. 

I  need  not  remind  you  how  the  king  held  out  the  golden 
sceptre  and  said,  "What  will  thou.  Queen  Esther,  and  what 
is  thy  request?  It  shall  be  even  given  thee  to  the  half  of 
the  kingdom."  You  remember  how  Haman  was  hanged 
and  Mordecai  exalted,  and  how  by  another  counteracting 
decree  the  Jews  were  authorized  to  defend  themselves  and 
slay  their  enemies.  We  return  to  the  text  and,  seeking 
yet  spiritual  instruction,  would  the  more  earnestly  urge 
the  sinner  under  the  condemnation  of  death  to  say  and  do 
as  Esther  did,  "I  will  go  in  unto  the  king,  and  if  I  perish, 
I  perish." 

My  dear  friend  impenitent,  there  are  some  points  of  re- 
semblance and  some  of  difference  between  your  condition 
and  that  of  Queen  Esther. 

In  like  manner  the  decree  which  condemns  to  death  has 
gone  forth  and  it  is  universal — "the  soul  that  sinneth,  it 
shall  die."  Whosoever  has  not  already  believed  in  an  of- 
fered Savior  is  already  under  condemnation.  (John  iii.  36.) 

On  the  other  hand,  this  decree  of  condemnation  is  not 
the  unjust  and  capricious  enactment  of  a  despot.  The 
Lord,  who  reigns  upon  the  throne  of  the  Universe,  is  just 
and  righteous.  He  punishes  no  man  more  than  he  de- 
serves. So  far  from  this,  "He  hath  not  dealt  with  us  after 
our  sins ;  nor  rewarded  us  according  to  our  iniquities." 
(Psalm  ciii.  10.)  He  is  merciful  and  waiting  to  be 
gracious.  There  is  no  law  which  forbids  access  to  him. 
You  need  not  fear  that  he  will  not  hold  out  the  golden 
sceptre  of  his  favor  for  he  has  proclaimed  "Him  that 
cometh  unto  me  I  will  in  no  wise  cast  out."  The  door  of 
access  is  open,  therefore,  as  your  danger  is  greater  and  your 
apparent  difficulties  are  less  than  those  of  Queen  Esther, 
you  will  be  more  inexcusable  if  you  refuse  to  go  unto  the 
king.  As  Mordecai  urged  Esther,  on  her  own  account 
and  for  her  family  and  nation,  for  her  own  life  and  happi- 
ness and  usefulness,  so  again  and  again,  by  many  mes- 
sengers and  by  many  arguments,  have  you  been  urged  to 
do  your  duty.     Why  hesitate?     Why  longer  delay? 


126  THE    LAST    RESOLVE. 

From  the  example  and  history  of  Esther  learn  these 
lessons  which  the  Holy  Spirit  teaches.  Like  her  you 
must — 

i.  Realize  the  danger  of  your  situation.  You  cannot 
be  ignorant  of  the  fact  that  the  law  of  God  pronounces  the 
penalty  of  eternal  death  against  all  transgressors.  Your 
own  consciences  testify  that  you  are  included  in  that  num- 
ber. What  infatuation  of  false  security  lulls  you  into  in- 
difference? Does  the  King  easily  change  his  laws?  Does 
he  not  mean  what  he  says?  Is  there  a  lurking  secret 
unbelief  as  to  the  final  execution  of  the  sentence  ?  You  are 
like  one  who  calmly  sleeps  and  dreams  pleasant  dreams,  while 
the  crackling,  roaring  flames  are  rapidly  approaching  his 
dwelling  and  no  voice  of  alarm  reaches  his  ear.  And  yet  he 
sleeps.  At  last,  he  awakes,  realizes  his  situation,  sees  that 
there  is  only  one  avenue  of  escape  and  that  must  be  promptly 
used,  or  it  will  be  too  late.  Thus  must  you  realize  your 
danger  before  you  will  flee  to  a  place  of  safety.  Thus  must 
a  sinner  realize  his  guilt  and  its  consequences  before  he  will 
cry,  God  be  merciful  to  me,  a  sinner. 

2.  If  thus  awakened,  you  must,  secondly,  abandon  all 
other  hope  or  refuge  except  the  one  which  God  has  opened 
and  pointed  out.  To  Esther's  view,  every  other  way  of 
escape  was  closed.  To  the  sinner  every  way  of  salvation  is 
shut  up  except  by  the  door  which  Christ  has  opened.  He 
is  the  Door.  He  is  the  Way.  There  is  none  other  name 
given  among  men  whereby  we  must  be  saved.  The  sooner 
the  awakened  sinner  discovers  this  truth  the  better  for 
himself.  He  ofttimes  seeks  other  ways  and  other  saviours. 
By  his  own  prayers,  tears,  works,  gifts,  by  some  form  of 
self  righteousness  he  tries  to  escape ;  but  all  in  vain. 

Therefore  abandon  at  once  all  other  refuge  and  go  in 
unto  the  King,  for  he  is  on  a  throne  of  mercy  and  says, 
"Come  unto  me,  all  ye  that  labor,  and  are  heavy  laden,  and 
I  will  give  you  rest." 

3.  You  have  less  reason  to  despair  and  more  ground  for 
hope  than  had  Esther.  Satan  may  tempt  you  to  despair  by 
such  suggestions  as  these,  viz. :  It  is  of  no  use  to  make  any 
effort ;  your  sins  are  too  great  for  pardon ;  you  have  com- 


THE    LAST    RESOLVK.  127 

mitted  the  unpardonable  sin.  But  so  long  as  you  have 
some  solicitude,  some  desire  to  escape  from  wrath  and  be 
reconciled  to  God  you  need  not  despair,  nor  give  up  all 
hope. 

It  is  an  element  of  true  repentance  not  only  to  have  a 
true  sense  of  our  sin ;  but  also  to  have  an  apprehension  of 
the  mercy  of  God  in  Christ. 

God  is  reconciling  the  world  unto  himself  through  Christ. 
He  has  given  the  highest  evidence  of  His  love  and  mercy 
by  the  gift  of  His  Son.  God  is  faithful  and  just  to  for- 
give us  our  sins;  for  "if  we  confess  our  sins,  He  is  faith- 
ful and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness."  (i  John  i.  9.)  Take  Him  at  His 
word. 

4.  You  must,  like  Esther,  come  to  a  decision.  Contem- 
plate the  situation,  past,  present,  and  future;  settle  clearly 
what  is  the  path  of  duty  and  of  wisdom,  then  decide  and 
act  promptly  as  she  did. 

Suppose  Esther  had  replied,  Yes!  the  danger  is  immi- 
ment;  your  advice  is  good.  I  will  think  about  it.  There  is 
no  immediate  haste;  there  are  yet  several  months  before 
the  day  appointed  for  the  execution;  I  am  enjoying  very 
comfortably  the  luxuries  of  my  position ;  I  will  wait,  and 
a  little  time  before  the  appointed  day  of  death  I  will  ask  the 
king.  O  foolish  Esther!  you  would  say.  With  far  more 
reason  God  says  to  that  one  who  counts  on  long  years  of 
life  and  plans  to  eat,  drink,  and  be  merry,  "Thou  fool." 
There  is  no  certainty  of  months  nor  even  days.  There  must 
be  a  decision  to  give  up  sin;  to  turn  and  serve  God;  to 
look  to  Christ  and  take  him  for  a  Saviour,  and  do  every 
known  duty.  The  point  of  time  of  this  conversion  unto 
God  may  be  more  or  less  clearly  defined  and  distinguish- 
able in  different  persons.  But  there  must  be  made  in  re- 
liance upon  Divine  aid  and  Christ's  merit  a  firm  and  unalter- 
able decision  and  thus  go  and  take  the  first  step,  and  here 
is  a  test  question:  Am  I  willing  now  thus  to  go  in  unto 
the  King? 

5.  If  thus  willing  to  commit  yourself  to  God  go  forward 
in  the  performance  of  duty  saying.  If  I  perish,  I  perish. 


128  THE    LAST    RESOLVE. 

This  does  not  imply  a  willingness  to  be  damned,  nor 
does  it  mean,  If  I  am  to  be  lost,  I  shall  be  lost,  do  what  I 
may;  but  it  is  well  rendered  in  the  hymn — 

"  I  can  but  perish,  if  I  go, 
I  am  resolved  to  try  : 
For  if  I  stay  away  I  know 
I  must  forever  die." 

It  acknowledges,  with  the  returning  prodigal  son,  I  am 
not  worthy  of  the  least  of  thy  favors.  It  acknowledges 
that  we  deserve  to  perish  for  our  sins ;  but  yet  an  apprehen- 
sion of  the  mercy  of  God  in  Christ  gives  renewed  earnest- 
ness to  the  supplication  for  pardon  and  salvation. 

Go,  then,  in  the  spirit  in  which  Esther  went;  go  into  the 
audience  chamber  of  the  King  of  kings,  cast  yourself  at 
the  footstool  of  mercy — 

"Venture  on  Him,  venture  wholly, 
Let  no  other  trust  intrude  ; 
None  but  Jesus 
Can  do  helpless  sinners  good." 


THE  SCRIPTURES  FULFILLED  IN  THE  SUFFERINGS 
OF  CHRIST. 


"Then  he  said  unto  them,  O  fools,  and  slow  of  heart  to  believe  all 
that  the  prophets  have  spoken  :  ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory?  And  beginning  at  Moses  and  all 
the  prophets,  He  expounded  unto  them  in  all  the  Scriptures  the  things 
concerning  Himself." — Luke  xxiv.  25-2J. 

When  we  have  an  opportunity  of  viewing  some  splendid 
pageant,  or  a  magnificent  building,  or  one  of  nature's 
scenes  of  beauty  or  of  grandeur,  we  desire  at  one  time 
from  some  commanding  eminence  to  take  an  enlarged 
and  comprehensive  view  of  the  whole,  and  again  descend- 
ing and  approaching  nearer  we  make  a  more  particular 
examination  of  the  most  interesting  portions.  It  is 
profitable  sometimes  thus  to  study  the  Bible,  and  may 
the  Lord  aid  and  bless  us  in  taking  a  general  and  com- 
prehensive view  of  the  gradual  and  progressive  revelations 
of  the  plan  of  salvation  and  prepare  us  to  draw  near  and 
meet  our  Saviour,  who  hath  suffered  and  entered  into  His 
glory. 

We  are  more  affected  by  things  which  we  see  than 
by  any  account  which  we  may  receive  from  eyewitnesses. 
Thus  it  is  impossible  for  us  to  be  as  deeply  affected  by 
the  death  of  some  distant  friend  as  we  would  be  if  we 
were  present  with  him,  watching  by  his  sick  bed,  witness- 
ing his  sufferings,  and  beholding  all  the  solemnities  of 
his  death  and  burial.  On  this  account  we  may  not  appre- 
ciate fully  the  feelings  of  the  sorrowing  Cleopas  and  his 
companion,  whose  name  we  know  not.  But  let  us  join 
them  and  inquire  into  the  cause  of  their  sadness.  They 
have  just  passed  through  most  exciting  scenes.  Jerusa- 
lem was  filled  with  strangers,  who  came  up  to  the  feast, 
and  perchance  they  are  returning  home.     Mr.  Moody  has 

(129) 


I30  THE    SCRIPTURES    FULFILLED 

suggested  that  the  companion  of  Cleopas  was  his  own 
wife.  We  know  from  John  xix.  25  that  Mary,  the  wife 
of  Cleopas,  was  with  Mary  Magdalene  and  the  mother  of 
Jesus  standing  by  the  cross.  What  more  natural  than  that 
husband  and  wife  should  return  home  together? 

Here  are  two  who  seem  to  take  no  notice  of  the  sur- 
rounding country,  nor  of  the  multitude  by  the  way;  but, 
intent  on  some  subject  of  deep  interest,  side  by  side  they 
pursue  their  journey,  deeply  absorbed  in  conversation. 
How  sad  their  countenances!  And  now  a  stranger  joins 
them.  They  would  have  passed  him  unnoticed  had  he 
not  addressed  a  question,  which  would  have  seemed  in- 
trusive but  for  the  kindness  of  the  stranger's  manner,  as, 
touched  with  sympathy,  he  asks  after  the  cause  of  their 
deep  sorrow,  for  if  they  had  been  to  a  feast  they  ought  to 
return  with  joy.  Either  His  countenance  is  so  changed  by 
recent  suffering,  or  their  eyes  by  some  natural  or  super- 
natural hindrance  are  so  obscured,  that  they  do  not  think 
whether  they  have  ever  seen  this  man  before.  Cleopas  in 
reply  asks  not  whether  he  is  a  stranger,  but,  with  surprise, 
can  it  be  possible  that  even  a  stranger  can  be  ignorant? 
Have  you  been  here  two  or  three  days,  or  if  you  have 
only  come  to-day,  have  you  not  heard  the  things  which 
are  come  to  pass  here  concerning  Jesus  of  Nazareth,  a 
mighty  prophet,  as  was  proven  by  his  miracles  and  power- 
ful preaching?  Have  you  not  heard  of  the  unusual  dark- 
ness of  the  sun,  day  before  yesterday,  and  of  the  earth- 
quake, and  how  the  veil  of  the  temple  was  rent,  and  of 
the  crucifixion,  for  our  chief  priests  and  rulers  condemned 
Him  to  death  and  have  crucified  Him?  This  has  been  to 
us  a  great  disappointment,  and  our  hopes  are  crushed, 
for  we  confidently  believed  that  He  would  have  redeemed 
Israel  from  all  our  enemies  and  raise  our  nation  again  to 
independence  and  prosperity. 

Besides,  other  strange  things,  which  we  cannot  under- 
stand, we  have  heard  to-day;  for  certain  women  went  early 
to  His  sepulchre  and  could  not  find  His  body  which  had 
been  carefully  guarded,  and  they  reported  that  they  had 
seen  a  vision  of  angels,  which  said  that  He  was  alive,  and 


IX    THE    SUFFERINGS    OF    CHRIST.  131 

their  words  were  confirmed  by  certain  others  who  visited 
the  sepulchre. 

Now,  their  unknown  companion  shows  that  he  was 
not  as  ignorant  of  these  things  as  they  supposed,  and 
having  been  silent,  merely  to  draw  forth  an  expression 
of  their  feelings,  He  takes  the  lead  in  the  conversation, 
saying,  "o  avdr/roi,  fools  and  slow  of  heart,  ought  not 
Christ  to  have  suffered  these  things,  and  to  enter  into  His 
glory?" 

He  uses  not  the  language  of  reproach  and  condemna- 
tion, but  of  pity  and  surprise.  The  English  word  "fools"  is 
almost  too  strong  for  our  Saviour's  meaning,  and  He  calls 
them  unthinking,  unmindful  ones,  erring  friends,  how 
sadly  have  you  mistaken  and  misunderstood  these  things! 
How  dull  of  apprehension  and  slow  to  believe  the  truth! 
Ought  not  Christ,  the  anointed  one,  to  have  suffered  pre- 
cisely in  this  manner?  There  was  no  necessity,  indeed, 
laid  on  God  to  provide  a  Saviour;  there  was  no  necessity 
or  obligation  laid  upon  the  Saviour  to  suffer.  Yet  was  it 
not  necessary,  according  to  the  Scriptures,  to  fulfill  the 
types  and  predictions  of  the  old  Testament,  and  thus  to 
accomplish  the  decree  of  God  in  the  plan  of  redeeming 
sinners?  Then  did  he  open  the  Scriptures,  and  with  as- 
tonished minds  and  burning  hearts  the  two  disciples  began 
to  see  that  all  these  things  'had  been  foretold,  and  that 
Jesus  of  Nazareth  was  indeed  their  long-expected  Mes- 
siah. 

I.  With  our  Saviour's  example  before  us,  at  a  remote 
distance,  indeed,  we  will  take  a  hasty  and  comprehensive 
view  of  the  Scriptures  respecting  the  Messiah  as  they 
foretell  His  coming;  the  time,  place,  and  circumstances  of 
His  birth;  the  manner  of  His  life;  His  sufferings,  death,  and 
resurrection,  and  observe  that  the  apparently  conflicting 
predictions  of  His  humiliation  and  exaltation  are  both  ac- 
complished. 

The  first  proclamation  of  hope  and  the  first  promise 
of  redemption  appear,  obscurely,  indeed,  set  forth  in  the 
words  of  the  Lord  God  to  the  serpent  but  a  short  time 
after  the  sin  of  our  first  parents.  "And  I  will  put  enmity 


132  THE    SCRIPTURES    FULFILLED 

between  thee  and  the  woman,  and  between  thy  seed  and 
her  seed;  it  shall  bruise  thy  head,  and  thou  shalt  bruise 
his  heel."     (Gen.  iii.  15.) 

The  coming  of  a  Saviour  is  involved  in  the  promise 
made  to  Abraham,  viz.,  "In  thee  shall  all  families  of  the 
earth  be  blessed."     (Gen.  xii.  3.) 

A  more  clear  annunciation  appears  in  the  prophetical 
words  of  the  dying  Jacob :  "The  sceptre  shall  not  depart 
from  Judah,  nor  a  lawgiver  from  between  his  feet  until 
Shiloh  come."  (Gen.  xlix.  10.)  Some  understand  Shi- 
loh  to  mean  He  whose  right  it  is,  and  others  the  Prince 
of  Peace,  in  each  case,  however,  referring  it  to  the  Mes- 
siah. The  meaning  is  that  "Judah  shall  not  cease  to  exist 
as  a  tribe,  nor  lose  its  superiority  until  it  shall  be  exalted 
to  higher  honor  and  glory  through  the  great  Redeemer, 
who  shall  spring  from  it,  and  whom  not  only  the  Jews, 
but  all  the  nations  of  the  earth  shall  obey."  (Hengsten- 
berg,  vol.  I.,  page  59.)  This  prediction  gives  much 
trouble  to  the  Jews,  who  deny  that  the  Messiah  has 
come.  The  brazen  serpent  was  a  type  of  Christ,  for  our 
Saviour  said  to  Nicodemus,  "And  as  Moses  lifted  up 
the  serpent  in  the  wilderness,  even  so  must  the  Son 
of  man  be  lifted  up."  (Compare  Numbers  xxi.  9,  and 
John  iii.    14.) 

Moses  declares  "The  Lord  thy  God  will  raise  up  unto 
thee  a  prophet  from  the  midst  of  thee,  of  thy  brethren, 
like  unto  me;  unto  Him  ye  shall  hearken."  (Deut.  xviii. 
15.)  "The  point  of  resemblance  consists  in  the  office  of 
mediator.  Because  the  Israelites  are  unable  to  endure  the 
Divine  majesty,  God  will  communicate  with  them  in  fu- 
ture times  through  a  mediator  as  he  had  hitherto  done 
through  Moses."     (Hengstenberg,  vol.  I.,  page  71.) 

Ezekiel  prophesied  of  the  Messiah  under  the  terms  of 
a  Shepherd  and  Prince  and  David,  and  Isaiah  (Ezekiel, 
xxxiv.  23,  24;  Isaiah  ix.  1,  and  xi.  1)  speaks  of  His  com- 
ing as  a  light  upon  the  people  who  sit  in  darkness.  There 
shall  come  forth  a  rod  out  of  the  stem  of  Jesse.  These 
predictions  are  a  few  of  many,  which  refer  to  the  Re- 
deemer in  general  and  sometimes  obscure  terms. 


IX    THE    SUFFERINGS    OF    CHRIST.  133 

II.  We  will  next  notice  those  which  more  definitely  refer 
to  antecedent  events,  and  to  the  time  and  circumstances 
of  His  birth. 

The  prophet  Malachi  announces  as  the  word  of  the 
Lord,  "Behold,  I  will  send  my  messenger,  and  he  shall 
prepare  the  way  before  me;  and  the  Lord  whom  ye  seek 
shall  suddenly  come  to  his  temple;"  and  "Behold,  I  will 
send  you  Elijah,  the  prophet,  before  the  coming  of  the 
great  and  dreadful  day  of  the  Lord."  (Malachi  iii.  i,  and 
iv.  5.)  He  was  therefore  to  come  while  the  second  tem- 
ple was  standing,  but  that  has  long  since  been  destroyed, 
and  the  New  Testament  shows  that  the  forerunner  of 
Christ,  like  a  voice  crying  in  the  wilderness,  was  John  the 
Baptist,  who  came  in  the  spirit  and  power  of  Elias.  The 
prediction  already  quoted,  that  the  sceptre  shall  not  de- 
part from  Judah  until  Shiloh  come  also  limits  the  time, 
while  the  words  of  Daniel  in  his  ninth  chapter  are  won- 
derfully exact  according  as  they  have  been  explained  by 
eminent  students  of  the  Bible.  While  Daniel  was  pray- 
ing for  the  people  it  was  revealed  to  him  that  from  the 
command  of  God  to  rebuild  the  city  to  its  completion  the 
time  would  be  seven  weeks  of  years,  or  forty-nine  years, 
and  that  to  the  public  appearance  of  the  Messiah  should 
be  sixty-nine  weeks  of  years,  four  hundred  and  eighty- 
three  years,  and  that  in  the  midst  of  the  seventieth  week 
he  should  be  cut  off  by  a  violent  death,  and  that  the  sac- 
rifice should  cease,  and  the  city  and  sanctuary  be  de- 
stroyed. One  who  has  written  a  volume  on  this  prophecy 
remarks,  "Our  wonder  must  rise  to  the  highest  pitch  when 
it  appears  from  accurate  examination  of  the  dates,  while 
among  all  the  chronological  determinations  not  one  differs 
over  ten  years  from  the  testimony  of  prophecy,  the  only 
one  among  them  which  is  correct  makes  the  prophecy  and 
history  correspond  with  each  other  even  to  a  year."  (See 
Hengstenberg,  vol.  II.,  page  394.) 

Isaiah  thus  foretells  the  miraculous  birth  of  the  Messiah, 
"Behold,  a  virgin  shall  conceive,  and  bear  a  son,  and  shall 
call  his  name  Immanuel"  (Isaiah  vii.  14);  and  the  Prophet 
Micah    thus    fixes    the    place    of    his    birth :    "But    thou, 


134  THE    SCRIPTURES    FULFILLED 

Bethlehem  Ephratah,  though  thou  be  little  among  the 
thousands  of  Judah,  yet  out  of  thee  shall  He  come  forth 
unto  me  that  is  to  be  ruler  in  Israel."  (Micah  v.  2.)  How 
these  predictions  were  exactly  fulfilled  no  one  needs  to  be 
told  who  has  read  the  first  and  second  chapters  of  the  gospel 
by  the  Evangelist  Matthew,  and  we  next  observe  how — 

III.  The  prophets  foretold  the  characteristics  and  man- 
ner of  the  life  of  the  Redeemer.  His  divine  character  is 
set  forth  when  Isaiah  calls  him  Wonderful,  Counsellor,  the 
mighty  God,  the  Father  of  Eternity,  the  Prince  of  Peace. 
(Isaiah  ix.  6.)  Everywhere  under  the  figure  of  a  lamb 
His  meek  and  lowly  character  is  represented,  and  it  is  said 
"A  bruised  reed  shall  he  not  break,  and  the  smoking  flax 
shall  he  not  quench."  (Isaiah  xlii.  3.)  "As  a  sheep  be- 
fore her  shearers  is  dumb,  so  he  opened  not  his  mouth." 
(Isaiah  liii.  7.)  And  thus  saith  the  Apostle,  "Being  re- 
viled, he  reviled  not  again." 

In  the  second  Psalm  He  is  represented  as  opposed 
and  persecuted  by  kings,  who  rage  and  set  themselves 
against  the  Lord's  anointed.  In  the  twenty-second  Psalm 
treated  as  a  worm,  a  reproach  of  men,  and  despised  of 
the  people;  and  in  Isaiah  liii.,  "Despised  and  rejected  of 
men,  a  man  of  sorrows  and  acquainted  with  grief."  These 
prophets  show  beforehand  the  humiliation  of  the  Saviour, 
while  the  only  instance  of  kingly  triumph  on  earth  was 
plainly  foretold  by  Zechariah,  "Rejoice  greatly,  O  daugh- 
ter of  Zion;  shout,  O  daughter  of  Jerusalem:  behold  thy 
King  cometh  unto  thee:  he  is  just,  and  having  salvation; 
lowly,  and  riding  upon  an  ass  and  upon  a  colt  the  foal 
of  an  ass."     (Zech.  ix.  9.) 

IV.  But  we  must  hasten  on  to  learn  from  the  prophets 
the  Saviour's  deeper  humiliation  in  His  extreme  suffer- 
ings and  the  circumstances  of  His  death. 

All  the  sacrifices  set  forth  a  suffering  and  bleeding  Sa- 
viour. But  this  fruitful  theme  we  pass  over  for  the  ex- 
press word  of  the  Lord,  who  cries,  "Awake,  O  sword, 
against  my  Shepherd,  and  against  the  man  that  is  my 
fellow,  saith  the  Lord  of  hosts :  smite  the  Shepherd,"  &c. 
(Zech.  xiii.  7.) 


IN    THE    SUFFERINGS    OF    CHRIST.  I35 

Isaiah  declares  that  He  shall  die  a  violent  death,  saying 
(in  other  words)  "By  oppression  and  a  judicial  sentence 
He  was  dragged  to  punishment."  (Isaiah  liii.  8.)  Ex- 
actly as  it  came  to  pass  it  was  foretold  that  the  Shepherd 
of  Israel  would  be  sold,  or  betrayed  for  thirty  pieces  of 
silver,  and  that  these  would  be  given  to  the  potter.  That 
he  should  die  by  crucifixion,  a  mode  of  death  unknown 
among  the  Jews,  was  evident  from  the  prophet  Zechariah 
(Zech.  xi.  13,  and  xii.  10),  and  from  Psalm  xxii.  16,  viz., 
"They  shall  look  upon  me  whom  they  have  pierced,"  and 
"They  pierced  my  hands  and  my  feet." 

The  conduct  of  the  scribes  and  priests,  as  they  stand 
around  the  cross,  is  described  by  David,  who  compares 
them  to  dogs,  to  wild  bulls,  and  a  roaring  lion.  They 
laugh  Him  to  scorn;  they  shoot  out  the  lip;  they  shake 
the  head,  saying,  "He  trusted  on  the  Lord  that  he  would 
deliver  Him;  let  Him  deliver  Him,  seeing  He  delighted  in 
Him."  (See  Psalm  xxii.)  Other  minute  circumstances 
of  His  death  were  foretold,  e.  g.,  in  Psalm  lxix.  21,  "They 
gave  me  also  gall  for  my  meat;  and  in  my  thirst  they 
gave  me  vinegar  to  drink."  In  Psalm  xxii.  18,  "They 
part  my  garments  among  them,  and  cast  lots  upon  my 
vesture."  As  it  was  strictly  commanded  that  a  bone  of 
the  Paschal  lamb  should  not  be  broken,  even  so  when  the 
crucifying  soldiers  brake  the  legs  of  the  two  thieves,  they 
were  restrained  from  breaking  a  bone  of  the  Son  of  Man; 
but  one  of  the  soldiers  pierced  His  side  and  forthwith 
came  thereout  blood  and  water.  His  body  might  have 
been  cast  out  with  the  malefactors  who  were  crucified  with 
Him,  but  Isaiah  had  long  foretold  "They  appointed  Him 
His  grave  with  the  wicked,  but  He  was  with  a  rich  man 
after  his  death  though,"  &c.  (Translated  by  Hengstenberg, 
vol.  I.,  page  523.)  They  would  have  treated  His  dead 
body  with  contempt,  but  Joseph  of  Arimathea,  a  rich  man, 
laid  Him  in  a  garden  in  his  own  new  tomb.  Now,  ye 
sorrowing  disciples,  with  these  Scriptures  before  you, 
ought  not  Christ  to  have  suffered  these  things?  In  His 
death  and  burial  He  ended  His  sufferings  and  His  hu- 
miliation. 


136  THE    SCRIPTURES    FULFILLED 

Resurrection  and  glory. 

V.  Ought  He  not  also  to  enter  into  His  glory?  The 
words  of  the  angels  and  of  the  women  confirm  the  Script- 
ures, which  foretold  the  resurrection  and  glory  of  your  cru- 
cified King,  for  have  you  never  heard  the  words  of  Da- 
vid :  "Thou  wilt  not  leave  my  soul  in  hell;  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption"?  (Psalm  xvi. 
10);  and  David  could  not  have  said  this  of  himself,  but  of 
the  resurrection  of  Christ.  Thus  the  Apostle  Peter  after- 
wards reasoned  in  Acts  ii.  27-31.  Other  predictions  of 
His  glory  we  find  closely  connected  with  the  predictions 
of  his  humiliation  in  those  passages  already  quoted.  In 
them  it  is  declared  of  the  Anointed,  "Ask  of  me,  and  I 
shall  give  thee  the  heathen  for  thine  inheritance,  and  the 
uttermost  parts  of  the  earth  for  thy  possession."  (Psalm 
ii.  8.)  "All  the  ends  of  the  world  shall  remember  and 
turn  unto  the  Lord."  (Psalm  xxii.  2j.)  "He  shall  see  of 
the  travail  of  his  soul,  and  shall  be  satisfied"  (Isaiah  liii. 
11);  and  in  the  seventy-second  Psalm  the  glory  of  his 
peaceful  reign  is  described,  and  in  many  portions  of  the 
prophets  the  future  glory  of  His  kingdom  is  promised. 
He  was  represented  as  a  king  and  priest,  as  a  peaceful  and 
prosperous  king  who  would  destroy  all  his  enemies,  and 
his  dominion  shall  be  from  sea  to  sea,  and  from  the  river 
unto  the  ends  of  the  earth.     (See  Jere.  xxiii.  5.) 

It  is  not  strange  that  the  Jews  could  not  reconcile  these 
conflicting  and  apparently  contradictory  prophecies;  but 
they  erred  in  looking  for  an  earthly  king  and  a  temporal 
kingdom.  With  the  clearer  explanation  of  the  Script- 
ures the  two  disciples  began  to  understand  that  the  king- 
dom of  Christ  was  not  of  this  world,  and  that  He  con- 
quered by  dying;  and  as  they  discoursed,  the  time  passed 
quickly  and  they  found  themselves  at  their  journey's  end, 
when  their  instructive  companion  seemed  determined  to 
proceed  further;  but  they  insisted  that  He  should  tarry 
with  thejm  and  rest  awhile. 

As  they  sat  at  meat  there  was  something  in  the  action 
of  the  stranger  which  awakened  their  attention,  and  we 
cannot  picture  their  mingled  feelings  of  doubt,  surprise, 


IN    THE    SUFFERINGS    OF    CHRIST.  137 

and  joy  when  their  eyes  are  opened  to  see  that  it  is  in- 
deed their  risen  Lord,  who  now  vanished  out  of  their 
sight.  They  cannot  keep  to  themselves  the  good  news; 
they  feel  no  more  fatigue,  but  immediately,  with  quick- 
ened steps  and  joyful  hearts,  they  hasten  back  to  Jerusa- 
lem to  meet  the  eleven,  to  hear  that  the  Lord  hath  ap- 
peared unto  Simon,  and  to  declare  how  he  was  known  of 
them  in  breaking  of  bread,  and  as  they  thus  wondering 
spake,  Jesus  himself  stood  in  the  midst  of  them  and  said, 
"Peace  be  unto  you." 

Let  us  now  draw7  near  to  commune  with  one  another 
at  the  table  of  the  Lord  and  hear  what  our  Saviour  will 
speak  to  our  souls. 

At  the  Lord's  Table. 

Having  thus  hastily  taken  an  extended  view  of  the 
whole  revelation  of  redemption,  let  us  now  descend  and 
take  a  closer  view  of  the  grand  attraction.  As  the 
prophets  seem  to  pass  in  long  procession  before  us,  they 
all  tend  to  one  grand  centre — they  all  meet  on  Calvary. 
Let  us  gather  round  the  cross  of  Calvary.  How  won- 
derful the  harmony  of  the  Old  Testament  writers!  How 
plain  is  it  that  the  whole  design  of  the  Scriptures  is  to 
lead  lost  sinners  to  salvation  by  a  Redeemer!  When  the 
predictions  were  given  in  successive  and  distant  ages  it 
is  impossible  that  any  man  or  men  could  have  invented 
such  a  scheme.  It  were  equally  absurd  to  suppose  that 
either  the  enemies  or  the  friends  of  Christ,  finding  the 
predictions,  could  have  designedly  brought  about  their 
fulfillment.  It  was  not  the  design  of  the  priesthood  of 
that  day,  for  they  were  the  bitterest  of  Christ's  enemies, 
and  little  did  they  think  that  in  every  action  they  were 
literally  fulfilling  what  the  Scriptures  had  foretold.  The 
friends  of  Christ,  feeble,  scattered,  and  despairing,  had 
neither  design  nor  ability  to  fulfill  the  prophecies,  for  they 
were  dull  of  understanding  and  slow  of  heart  to  believe 
what  the  prophets  had  spoken.  How  strong  must  be  our 
conclusion  that  the  Scriptures  are  the  word  of  God!  As 
an  expected  Messiah  was  the  grand  theme  of  the  prophets 
and   as   the   apostles    determined    to    know    nothing   but 


138  THE    SCRIPTURES    FULFILLED 

Christ,  and  Him  crucified,  so  let  Christ  and  His  cross  be  all 
our  theme,  and  let  the  language  of  our  hearts  be  "None 
but  Christ."  To  the  cares,  pleasures,  and  business  of  the 
world  let  us  say,  Begone!  we  would  commune  with  none 
but  Christ. 

To  those,  who  have  chosen  the  world  we  declare  that 
we  choose  for  our  portion  none  but  Christ.  Of  all  the 
physicians  for  healing  the  soul's  maladies,  and  of  all  the 
means  recommended  to  secure  the  pardon  of  sin,  we  know 
of  none  but  Christ,  and  Him  crucified. 

We  are  called  by  these  emblems  to  view  a  suffering 
Saviour.  Ought  not  Christ  to  have  suffered  these  things? 
What  things!  What  sufferings!  Here  is  an  atoning  sac- 
rifice for  sin;  not  that  Christ  suffers  again;  nor  are  here 
the  real  body  and  blood  of  Christ;  but  this  bread  and  wine 
represent  the  sufferings  which  Christ  endured  for  our  sins 
and  which  were  completed  in  the  garden  of  Gethsemane 
and  in  the  shedding  of  His  blood  upon  the  cross.  Ought 
He?  was  it  necessary  for  Him,  to  suffer  for  our  sins?  By 
no  means.  We  cannot  view  in  a  becoming  manner  the 
sacrifice  for  our  sins  and  keep  this  commemorative  feast, 
without  clear  and  distinct  views  of  our  unworthiness  and 
sinfulness.  Why  have  we  been  made  to  see  our  danger, 
and  why  hath  God  chosen  us  to  manifest  his  amazing  love 
toward  any  of  us? 

0  avorjTOL!  How  foolish  have  we  been!  How  unmind- 
ful! How  forgetful!  We  have  not  seen  as  we  ought 
to  have  seen  the  number  and  evil  of  our  sins.  We  have 
not  hated  sin  as  God  hates  it.  We  have  not  been  resolute 
enough  and  constant  enough  in  our  endeavors  to  put  away 
all  evil  and  to  grow  in  grace. 

We  have  been  unmindful  of  Christ  and  His  sufferings, 
of  what  He  has  done  for  us.  We  have  been  forgetful  of 
His  word.  Like  the  two  disciples,  we  forget  what  He  has 
told  us  of  His  sufferings.  We  have  not  meditated  enough 
upon  His  love.  We  have  not  lived  near  enough  to  our 
Saviour.  Now  in  partaking  of  the  bread,  the  emblem  of 
His  broken  body,  we  cannot  worthily  eat  except  we  truly 
repent  of  all  sin,  and  look  alone  to  the  merit  of  Christ's 


IN"    THE    SUFFERINGS    OF    CHRIST.  I39 

sacrifice  for  pardon  of  sin  and  the  acceptance  of  our 
services. 

Distribution  of  bread  and  wine. 

Peace,  Peace  be  unto  you,  said  the  Saviour  when  the 
two  disciples  met  with  the  eleven  and  Jesus  himself  stood 
in  the  midst  of  them  and  said,  "Peace  be  unto  you."  They 
were  filled  with  sorrow  and  anxiety.  If,  like  them,  any 
of  us  mourn  the  departure  of  our  Saviour,  and  sorrow  be- 
cause we  enjoy  not  His  presence  as  once  we  did,  if  we 
truly  repent  of  our  sin,  and  resolve  to  return  from  our 
backsliding,  Jesus  our  Saviour  says  to  us,  Peace,  troubled 
soul. 

M embers  of  Christ's  body,  if  we  sorrow  over  the  de- 
parture not  of  the  head  but  of  a  fellow  member,  let  us 
not  sorrow  as  those  without  hope.  If  it  hath  pleased  the 
Lord  to  call  any  of  our  friends  to  heaven  before  us  to 
commune  this  day  in  the  courts  above,  let  us  not  repine 
at  the  will  of  the  Lord,  but  hear  a  voice  saying,  "Be  ye 
also  ready,  for  in  such  an  hour  as  ye  look  not  for  Him 
the  Son  of  Man  cometh." 

Jesus  Christ  directed  the  sorrowing  disciples  to  the 
Scriptures,  which  Moses  the  prophet  did  write.  Let  us 
look  to  the  same  fountain  for  streams  of  consolation. 
How  slow  have  we  been  to  believe  the  Scriptures!  How 
slow  were  we  to  hear,  believe,  and  accept  the  offers  of  a 
suffering  Saviour!  We  are  too  backward  in  drawing  con- 
solation from  the  promises  and  consoling  truths  of  the 
Bible.  If  there  is  any  truth  in  the  Bible,  and  in  our  pro- 
fession, we  ought  to  find  comfort  therein,  and  the  world 
ought  to  see  that  there  is  a  difference  between  the  sorrows 
of  the  righteous  and  of  the  wicked,  even  as  there  is  in 
their  joys  and  hopes.  We  have  been  too  slow  in  believing 
and  obeying  the  commands  of  the  Scriptures.  Let  us 
be  more  diligent  in  the  performance  of  the  duties  which 
we  owe  to  God,  to  ourselves,  to  the  Church,  and  to  the 
world. 

We  are  too  slow  to  believe  what  the  Scriptures  have 
spoken  of  Christ's  glory.  He  hath  suffered.  Ought  He 
not  also  to  enter  into  His  glory?     He  hath  gone  to  His 


I40  THE    SCRIPTURES    FULFILLED 

glorious  home,  but  the  Scriptures  speak  of  the  extension 
of  His  glory  upon  the  earth  until  His  kingdom  shall  ex- 
tend from  sea  to  sea  and  from  the  river  to  the  ends  of 
the  earth.  We  have  too  little  faith  in  looking  for  the  dis- 
plays of  His  glory  in  this  church  and  the  coming  of  His 
kingdom  among  us.  Why  may  not  His  power  and  grace 
open  the  eyes  of  those  who  have  continued  long  years 
in  sin  and  make  them  as  little  children?  Why  may  not 
the  children  of  the  covenant,  dedicated  to  God,  instructed 
in  the  ways  of  religion,  come  out  from  the  world  and  enrol 
themselves  with  the  people  of  God?  What  hinders?  Is 
it  our  unbelief?  The  Saviour  was  near  to  the  two  disci- 
ples and  they  knew  Him  not.  So  he  may  be  near  to  us, 
and  while  He  makes  as  though  He  would  go  further  to 
prove  our  sincerity  and  attachment,  let  us  with  wrestling 
entreaty  constrain  Him  to  abide  with  us. 

Some  are  here  as  strangers  among  us,  yet  we  welcome 
you  as  friends  in  Christ.  Born  in  different  quarters  of 
the  globe  in  all  human  probability  it  is  impossible  that 
some  of  you  will  meet  with  us  under  the  same  circum- 
stances. Remember  at  the  throne  of  grace  the  interests 
of  this  church  and  all  in  like  situation.  After  all  the 
wonderful  events  of  the  crucifixion  and  resurrection, 
there  were  some  who  doubted  and  did  not  believe. 
How  many  here  occupy  the  places  of  the  unbelievers! 
The  warnings,  the  commands,  the  entreaties,  the  invita- 
tions of  the  Gospel  you  have  often  heard,  and  still  you  re- 
main among  the  enemies  of  Christ.  Are  your  consciences 
at  peace?  Are  you  satisfied  thus  to  remain,  or  do  you 
wish  to  join  the  friends  of  Christ?  What  is  it  keeps  you 
back?  If  you  believe  not  the  evidence  before  you  neither 
would  you  believe  though  Jesus  Christ  himself  should  show 
you  His  pierced  hands  and  His  feet.  We  have  nothing 
new  to  offer.  What  is  it  keeps  you  back?  Some  secret 
doubt  and  unbelief?  Is  it  not  rather  an  inward  unwilling- 
ness to  come?  You  are  not  convinced  of  your  danger; 
you  are  not  tired  of  your  sins;  you  are  not  in  earnest  for 
the  salvation  of  your  souls.  The  possibility  that  it  may 
be  the  last  offer  or  opportunity  is  often  urged  upon  the 


IN    THE    SUFFERINGS    OF    CHRIST.  141 

impenitent  sinner  as  a  reason  for  fleeing  from  the  wrath 
to  come,  and  the  afflictive  hand  of  God  has  visited,  too 
recently  and  too  suddenly,  for  us  to  omit  that  the  shaft  of 
death  may  be  aimed  already  at  some  one  of  us.  If  ere 
another  communion  occasion  returns,  the  mortal  body  of 
some  impenitent  hearer  shall  sleep  in  yonder  burying 
ground  where,  oh  where,  shall  be  that  immortal  soul? 

And  now,  Christian  friends,  let  us  journey  together  and 
talk  of  Christ  as  the  disciples  journeying  to  Emmaus. 
But  we  cannot  thus  walk,  except  we  be  agreed.  Let  us 
agree  together,  unite  in  prayer  and  follow  Christ,  and  He 
will  meet  with  us  and  say,  Peace  be  unto  you. 


CHRIST  IS  PRECIOUS  TO  BELIEVERS. 


"  Unto  you  therefore  which  believe  He  is  precious." — /  Peter  ii.  7. 

The  Apostle  Peter  addressed  the  strangers  scattered 
throughout  the  provinces  of  Asia  Minor.  Whether  they 
were  converts  from  paganism  or  Judaism,  they  would 
readily  understand  the  figurative  language  drawn  from 
temple  worship,  from  a  priesthood,  and  sacrifices. 

To  the  Gentile  converts  he  might  say,  Ye  are  now  turned 
from  the  worship  of  dumb  idols  and  from  sacrifices  to 
devils,  to  offer  up  spiritual  worship  to  Him,  who  must  be 
worshipped  in  spirit  and  in  truth.  (See  Acts  xvii.  24-31.) 
To  the  Jewish  converts  he  substantially  says,  the  Aaronic 
priesthood  is  no  longer  needed  and  is  abolished;  animal 
sacrifices  are  no  more  required;  the  great  temple  itself 
shall  be  destroyed,  but  in  its  place  we  have  a  Lamb,  a 
High  Priest  after  the  order  of  Melchizedek,  and  God 
establishes  a  great  spiritual  temple,  and  so  in  the  fifth 
verse  he  says,  "Ye  also,  as  lively  stones" — that  is,  living 
spiritual  stones — "are  built  up  a  spiritual  house,  a  holy 
priesthood,  to  offer  up  spiritual  sacrifices,  acceptable  to 
God  by  Jesus  Christ,"  and  in  the  ninth  verse  adds,  "But 
ye  are  a  chosen  generation,  a  royal  priesthood,  a  holy 
nation,  a  peculiar  people;  that  ye  should  show  forth  the 
praises  of  Him,  who  hath  called  you  out  of  darkness  into 
His  marvelous  light." 

A  great  spiritual  temple  is  to  be  erected.  Behold,  the 
corner  stone  of  the  foundation  is  Christ.  On  one  occasion 
the  disciples  called  the  attention  of  their  Master  to  the 
great  stones  and  substantial  foundations  of  the  temple.  See 
what  manner  of  stones  and  what  buildings  are  here,  where- 
upon He  foretold  the  destruction  of  those  great  buildings : 
"There  shall  not  be  left  one  stone  upon  another  that  shall 
not  be  thrown  down."     (Mark  xiii.  1,  2.) 

(143) 


144  CHRIST    IS    PRECIOUS 

The  foundation  of  any  building,  and  especially  of  a 
temple,  is  of  the  greatest  importance.  If  we  should  be- 
hold a  magnificent  building  of  costly  materials  and  most 
approved  architecture  resting  upon  a  foundation  of 
wooden  blocks,  a  sense  of  incongruity,  of  instability,  and 
of  danger  would  engross  our  minds  to  the  exclusion  of 
all  pleasurable  emotions. 

The  corner  stone,  occupying  the  extreme  angle  of  the 
foundation,  is  regarded  as  the  important  stone,  and  should 
correspond  with  the  foundation,  even  as  the  foundation 
should  correspond  with  the  entire  structure.  The  head 
stone  of  the  corner  was  sometimes  placed  at  the  angle 
on  the  top  of  the  wall.  In  the  context  the  Apostle  de- 
clares and  proves  that  Christ  Jesus  is  the  corner  stone  of 
this  temple,  for  in  the  fourth  verse,  speaking  of  the  Lord, 
he  says,  "To  whom  coming  as  unto  a  living  stone,"  that 
is,  a  spiritual,  life-giving  stone,  possessing  life  in  him- 
self, and  confirms  this  by  a  quotation  from  Isaiah.  Let 
us  first  notice  other  scriptural  proof  that  Christ  is  the 
rock  and  corner  stone  of  his  Church. 

Moses  sang,  "For  their  rock  is  not  as  our  rock,  even 
our  enemies  themselves  being  judges."  (Deut.  xxxii.  31); 
and  Paul,  speaking  of  the  Israelites  in  the  Wilderness, 
says,  "For  they  drank  of  that  spiritual  Rock  that  followed 
them:  and  that  Rock  was  Christ."  (1  Cor.  x.  4.)  But 
more  pointedly  we  have  Peter's  confession,  "Thou  art  the 
Christ  the  Son  of  the  living  God,"  and  our  Saviour's 
declaration,  "Thou  art  Peter,  and  upon  this  rock  I  will 
build  my  church;  and  the  gates  of  hell  shall  not  prevail 
against  it."  (Matt.  xvi.  16,  18.)  To  which  may  be  added 
Paul's  words  to  the  Ephesians:  And  are  built  upon  the 
foundation  of  the  Apostles  and  prophets,  Jesus  Christ 
Himself  being  the  chief  corner  stone.  (Eph.  ii.  20.)  Let 
us  now  turn  back  to  the  proof  which  the  Apostle  Peter 
draws  from  the  prophet  Isaiah,  remembering,  too,  that 
every  quotation  of  the  Old  Testament  by  an  inspired 
writer  in  the  New  is  an  inspired  attestation  to  the  an- 
cient Scriptures  that  they  are  the  authoritative  words  of 
God.     "Wherefore  also  it  is  contained  in  the  Scripture, 


TO    BELIEVERS.  I45 

Behold.  I  lay  in  Zion,  a  chief  corner  stone,  elect,  precious: 
and  he  that  believeth  on  Him  shall  not  be  confounded." 
(Quoted  from  Septuagint,  i  Peter  ii.  6.) 

More  literally  adhering  to  the  Hebrew :  Therefore  thus 
saith  the  Lord  Jehovah,  Behold,  I  will  found  or  establish 
(as  a  building)  in,  or  within  Zion,  a  stone,  a  stone  tried 
(of)  a  corner  precious,  a  foundation  well  founded,  and 
he  who  leaneth  (or  trusteth)  upon  (it)  shall  not  make 
haste  (».  c,  to  flee  away.)     (Isaiah  xxviii.  16.) 

A  more  free  translation  and  following  the  Septua- 
gint, paraphrased  freely:  Wherefore  thus  saith  the  Lord 
God,  Behold,  I  lay  for  the  foundations  of  Zion,  a  stone 
(of  great  expense  to  procure)  elected  (selected  for  that 
very  purpose  by  the  great  Architect),  a  corner  (or  ex- 
treme angle)  stone,  esteemed  (highly  valued)  for  its 
foundations,  and  he  believing  shall  not  be  shamed  or  dis- 
graced, shall  not  be  brought  down  in  disgrace :  his  looks 
of  hope  and  expectation  and  joy  shall  not  be  disappointed 
in  tears  and  sorrows  and  shame. 

Zion  was  one  of  the  hills  or  mountains  on  which  Jeru- 
salem or  the  southern  part  of  the  city  was  erected.  The 
name  is  often  employed  for  that  city,  or  figuratively  for 
the  church  of  God.  The  temple  was  erected  on  Mt. 
Moriah,  on  the  eastern  part  of  the  city.  The  promise  of 
Isaiah  may  have  had  a  local  and  contemporaneous  appli- 
cation, and,  as  says  Dr.  Scott,  "It  was  well  suited  to  give 
to  the  pious  remnant  an  encouraging  assurance  that  the 
Assyrians  should  not  prevail  against  Judah  as  they  had 
done  against  Israel,"  or  as  Dr.  Bloomfield  says,  "It  prom- 
ised security  in  Zion  or  Jerusalem  to  all  who  took  refuge 
there  from  the  tyranny  of  Sennacherib,  king  of  Assyria. 
But  that  the  prediction  had  a  far  deeper  and  more  exten- 
sive meaning  is  evident  from  its  frequent  quotation  by  New 
Testament  writers  and  their  application  of  it  to  Christ." 

The  magnificent  temple  of  Solomon  shall  be  destroyed, 
the  stones  used,  although  of  enormous  size,  shall  be 
thrown  down;  but  the  stone,  the  tried,  the  elect  and  pre- 
cious stone,  laid  in  Zion,  is  well  founded.  They  shall  per- 
ish, but  thou  remainest.     (Heb.  i.   n.) 


146  CHRIST   IS    PRECIOUS 

It  is  now  proven,  first,  that  a  spiritual  temple  is  to  be 
erected;  and,  secondly,  that  Christ  is  the  corner  stone 
of  that  temple;  third,  a  question  now  arises:  How  is  this 
corner  stone  regarded?  and  is  answered  in  the  text  and 
context  differently  by  two  classes  of  persons.  By  one 
class  He  is  disallowed,  a  stone  of  stumbling  and  a  rock 
of  offence  even  to  them,  which  stumble  at  the  word,  being 
disobedient,  whereunto  also  they  were  appointed.  This 
treatment  of  Him  was  predicted  in  Isaiah  (chapter  liii.), 
and  in  Psalm  cxviii.  22,  where  it  is  written,  "The  stone 
which  the  builders  refused  is  become  the  head  stone  of 
the  corner."  Our  Saviour  charged  upon  the  Jewish  rul- 
ers this  rejection  of  the  corner  stone  in  His  application 
of  the  parable  of  the  vineyard,  when  the  owner  of  a  vine- 
yard sent  first  his  servants  and  then  his  son,  saying, 
They  will  reverence  my  son;  but  him  also  they  cast  out 
and  slew.  Thus  they  rejected  the  corner  stone.  (Matt. 
xxi.  42,  43.)  The  same  accusation  did  Peter  also  boldly 
bring  against  the  Sanhedrim,  when,  having  been  im- 
prisoned with  John,  he  was  put  on  trial  and  examined 
by  what  power  or  name  have  ye  done  this  miracle? 
He  replied,  By  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified.  This  is  the  stone,  which  was  set  at 
naught  of  you  builders,  you  who  ought  to  be  the  build- 
ers of  the  spiritual  temple,  and  it  has  become  the  head 
of  the  corner.  (Acts  iv.  10,  11.)  And  Paul  declared 
of  the  nation  of  Israel,  "They  have  not  attained  to  the 
law  of  righteousness.  For  they  stumbled  at  that  stum- 
bling stone;  as  it  is  written,  Behold,  I  lay  in  Zion  a 
stumbling  stone  and  rock  of  offence:  and  whosoever  be- 
lieveth  on  Him  shall  not  be  ashamed."  (Rom.  ix.  32,  33.) 
Paul  here  combines  Isaiah  xxviii.  16  with  Isaiah  viii.  14. 

Alas!  that  there  are  now  among  us  so  many  following 
the  same  example  of  Jewish  unbelief.  To  you  who  have 
not  believed  our  report,  the  Saviour  of  men  is  as  a  root- 
sprout  out  of  a  dry  ground!  To  your  apprehension  He 
has  no  form,  nor  comeliness!  When  urged  to  behold  Him 
as  the  Lamb  of  God,  you  see  nothing  lovely,  nothing  at- 
tractive, nothing  desirable  in  Him;  you  feel  no  need  of 


TO    BELIEVERS.  I47 

Him.  He  is  rejected  and  by  some  the  plan  of  salvation 
through  the  substitution  of  another  is  viewed  as  absurd 
and  contemptible.  His  sufferings  awaken  not  even  sym- 
pathetic sorrow.  You  turn  away  your  faces  from  Him 
and  esteem  Him  not. 

In  thus  refusing  to  receive  Christ,  you  stumble  over 
that  Rock  on  which  you  should  rest  as  your  only  hope: 
you  reject  the  corner  stone  of  the  whole  system  of  the 
Christian  religion,  the  only  sure  foundation  of  salvation. 
Are  you  aware  of  the  danger,  and  what  shall  be  the  con- 
sequences? Our  Saviour  added  to  the  parable  already  re- 
ferred to,  "And  whosoever  shall  fall  upon  this  stone,  shall 
be  broken;  but  on  whomsoever  it  shall  fall,  it  will  grind 
him  to  powder."  Thus  the  severest  judgments  are  de- 
nounced. They  who  stumble  at  this  stone  and  are  of- 
fended at  this  rock  shall  fall  into  the  abyss  of  eternal  per- 
dition.    But  now  flee  to  the  Rock  for  a  refuge.  ' 

The  text  especially  declares  how  another  class  esteem 
this  living  stone.  May  the  contrast  between  the  two 
classes  deepen  the  impression  of  divine  truth.  Unto  you, 
therefore,  which  believe  He  is  precious.  Who  are  believ- 
ers? They  who  receive  the  truth.  Briefly,  the  truth  which 
Peter  confessed,  viz.,  "Thou  art  the  Christ  the  Son  of  the 
living  God"  (Matthew  xvi.  16),  or  the  word  of  faith,  which 
Paul  preached,  "That  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  Him  from  the  dead,  thou  shalt  be 
saved."  (Rom.  x.  9.)  To  you,  to  you  he  is  n/ifj,  that  is, 
preciousness. 

Some,  contrasting  the  text  with  the  rest  of  the  verse 
respecting  the  rock  of  offence  and  stone  of  stumbling, 
interpret  the  text  to  mean,  Unto  you  which  believe  He 
is  the  author  or  cause  of  honor  and  happiness.  (So  Bag- 
ster  and  Schleusner.)  Very  good,  but  we  prefer  to  re- 
tain, with  many,  the  idea  of  precious  as  we  derive  it  from 
the  fourth  verse,  and  the  quotation  from  Isaiah.  Accord- 
ing to  the  English  version,  the  word  precious  is  a  favorite 
expression  with  the  Apostle  Peter,  since  it  occurs  in  his 
writings,  as  translated,  more  frequently  than  in  any  other 


I48  CHRIST    IS    PRECIOUS 

book  of  the  Bible,  excepting  the  Psalms  of  David  and  the 
Proverbs  of  Solomon. 

We  therefore  understand  the  word  precious  to  signify 
that  which  is  valuable  and  estimable.  In  these  two  words — 
valuable  and  estimable — there  is  a  distinction  and  a  double 
sense,  e.  g.,  a  thing  may  be  really  valuable  and  yet  not 
esteemed,  for  we  may  be  ignorant  of  its  value  or  indif- 
ferent. Again,  we  may  esteem  very  highly  and  regard 
as  precious  to  us  something  which  is  not  really  valuable 
in  itself  nor  to  others.  There  is,  therefore,  an  objective 
and  a  subjective  value  or  preciousness. 

A  bar  of  gold  is  usually  valued  highly;  but  we  can  sup- 
pose many  situations,  as  in  case  of  a  fire  or  a  wreck,  where 
a  good  axe  would  be  more  precious  to  a  man  than  gold. 
Crown  jewels  are  called  precious,  yet  there  are  instances 
when  a  man  will  sacrifice  jewels,  gems,  precious  stones, 
all  for  his  personal  liberty,  or  his  life.  You  may  have 
some  memento  of  a  deceased  friend,  and  though  lightly 
esteemed  by  others,  it  is  so  precious  to  you  that  you  would 
not  exchange  it  for  its  weight  in  gold.  These  illustra- 
tons  may  make  plain  the  distinction  and  show  how  the 
word  precious  is  applicable  sometimes  to  express  the  in- 
trinsic value  of  an  object  and,  again,  our  estimation  of  its 
value. 

In  this  double  sense,  let  us  contemplate  the  living  Cor- 
ner Stone,  remembering  that  there  ought  to  be  and  must 
be  an  inevitable  and  inseparable  connection  between  the 
two  as  of  cause  and  effect,  that  is,  if  an  object  be  intrin- 
sically precious,  it  must  be  precious  in  our  esteem,  pro- 
vided that  our  views  are  correct  and  our  affections  right. 

How  is  Christ  the  precious  corner  stone,  beyond  con- 
ception valuable?  The  first  requisites  of  a  foundation  and 
corner  stone  are  proportionate  size,  strength,  and  dura- 
bility. Its  value  will  be  enhanced  if  the  material  is  so 
scarce  or  brought  from  so  great  distance  as  to  be  procured 
only  at  great  cost,  and  yet  more,  if  it  be  naturally  of  a 
beautiful  color  and  of  such  fine  particles  or  grain  as  to 
admit  of  a  very  smooth  polish.  If,  in  addition,  we  have 
evidence  that  the  master  builder  has  himself  selected  this 


TO    BELIEVERS.  149 

stone  from  all  the  materials  within  his  reach  and  knowl- 
edge, then  we  have  an  assurance  that  there  could  be  none 
better,  if  any  as  good. 

A  good  workman  selects  the  largest  stones  for  the 
foundation,  because  these  make  not  only  apparently  but 
really  a  stronger  wall,  and  the  foundation  must  be  solid 
and  substantial.  For  similar  reasons,  certain  kinds  of 
stone,  though  they  may  be  of  sufficient  size  and  apparent 
strength,  he  will  reject,  because  they  are  soft,  consequently 
will  crumble  and  endanger  the  whole  building.  Some 
stones,  c.  g.,  some  fine  marble,  can  be  found  only  in  par- 
ticular localities,  in  foreign  lands,  and  are  imported  for 
special  cases  at  great  expense. 

Now,  turning  to  behold  the  living  Corner  Stone,  which 
has  been  laid  in  Zion,  and  on  which  the  spiritual  temple 
rests,  we  ask  for  strength.  Is  it  strong?  Is  it  adequate 
to  bear  the  superstructure?  The  answer  is,  It  is  omnipo- 
tent. Omnipotence  Himself,  for  at  the  foundation  of  the 
whole  Christian  system  lies  the  doctrine  of  the  divinity 
of  Christ.  He  is  truly  the  Son  of  God,  and  as  we  firmly 
believe,  we  need  nothing  more — He  can  do  all  things.  He 
can  and  will  save  unto  the  uttermost.  The  chief  of  sinners 
need  not  fear.  The  blood  of  Christ  cleanseth  from  all  sin. 
He  is  able,  He  is  willing;  doubt  no  more. 

We  have  not  only  a  strong,  but  a  durable  foundation. 
It  is  the  same  exalted  character  of  our  Redeemer,  which 
assures  us  that  He  is  unchangeable.  Having  loved  His 
own,  He  loves  them  unto  the  end.  Trust  Him,  for  He 
will  never  leave  nor  forsake.  Witness  the  triumphant 
confidence  of  the  Apostle :  "For  I  know  whom  I  have 
believed,  and  am  persuaded  that  He  is  able  to  keep  that 
which  I  have  committed  unto  him  against  that  day."  (2 
Tim.  i.  12.)  "And  Jesus  Christ  the  same  yesterday,  and 
to-day,  and  forever."     (Heb.  xiii.  8.) 

"  Who  can  separate  from  His  love  ? 
His  loving  kindness  changes  not." 

This  living  stone  has  been  brought  from  a  vast  distance 
and  over  great  obstacles  and  at  immense  expense.     Christ 


I50  CHRIST    IS    PRECIOUS 

came  from  heaven  to  earth;  He  overcame  the  difficulties 
arising  from  Divine  justice  and  the  guilt  of  sin,  and  when 
no  other  price  was  adequate  He  shed  His  own  blood. 
For,  saith  the  Apostle,  "Forasmuch  as  ye  know  that 
ye  were  not  redeemed  with  corruptible  things  as  silver  and 
gold,  *  *  *  but  with  the  precious  blood  of  Christ." 
(i  Peter  i.  18,  19.)  No  greater  evidence  of  love  can  any 
man  give — no  greater  price  can  any  man  pay  for  friends 
or  enemies,  than  his  own  blood. 

Like  as  the  pure  white  marble,  free  from  flaw  and  stain, 
sparkling  in  the  sunlight  dazzles  the  eye  of  the  beholder, 
so  the  pure  and  spotless  character  of  the  Son  of  God  is 
resplendent.  The  tried  Corner  Stone,  elect,  precious, 
reflects  or  is  radiant  with  the  divine  glory.  No  flaw  is 
discovered  in  His  character,  no  stain  of  sin  polluted  His 
soul. 

It  enhances  the  value  of  this  corner  stone  that  it  is 
elect — selected  of  God  for  this  very  purpose.  It  is  evi- 
dent that  none  other  would  fit  the  case  or  meet  the  re- 
quirements. Hence  it  is  the  more  precious.  It  is  also 
manifest  that  any  other  foundation,  which  man  might 
choose  and  upon  which  he  might  rest  his  hope,  would  be 
of  no  value,  if  it  were  not  accepted  and  approved  by  God 
Himself.  Peter  was  well  assured  upon  this  point  and 
could  not  forget  the  scenes  on  the  mount  of  transfigura- 
tion. He  gives  his  testimony,  "For  He  received  from 
God  the  Father  honor  and  glory,  when  there  came  such 
a  voice  to  him  from  the  excellent  glory,  This  is  My  be- 
loved Son,  in  whom  I  am  well  pleased"  (2  Peter  i.  17), 
and  adds,  "Who  verily  was  foreordained  before  the  founda- 
tion of  the  world,  but  was  manifest  in  these  last  times 
for  you."  (1  Peter  i.  20.)  Such  is  the  living  stone,  the 
elect  chief  corner  stone.  Is  it  not  precious?  Therefore, 
we  conclude  that  He  is  valuable  and  of  great  worth. 

Need  we  ask  in  further  application  why  He  should  be 
precious  in  our  esteem?  Christ  is  and  ought  to  be  pre- 
cious to  believers  and  highly  esteemed  by  them.  This  is 
perhaps  the  most  common  idea  which  ordinary  readers 
derive  from  the  text.     We  repeat  that  whatever  is  in- 


TO    BELIEVERS.  151 

trinsically  valuable  ought  to  be  highly  esteemed.  One 
way  to  cultivate  this  esteem,  or  love  for  Christ,  is  to 
contemplate  His  excellence. 

He  should  be  precious  to  believers  for  what  He  is. 
Therefore  the  more  we  know  of  Christ,  the  more  clearly 
shall  we  understand  and  admire  His  excellence. 

Christ  should  be  precious  to  us  for  what  He  has  done. 
Contemplate  His  atoning  work,  including  His  obedience, 
sufferings,  and  death,  and  obtain  a  believing  apprehen- 
sion that  this  He  endured  for  us  individually,  and  the 
soul  exclaims,  Precious  Saviour,  thou  art  mine  and  I  am 
Thine. 

Think  of  His  present  intercession,  His  exceeding  great 
and  precious  promises,  and  all  the  happiness  laid  up  in 
heaven.  Precious  Saviour,  all  these  hopes  we  owe  to 
Thee. 

We  are  not  what  we  once  were.  We  are  not  what  we 
hope  to  be,  but  by  the  grace  of  God  (said  Paul)  I  am  what 
I  am.  (1  Cor.  xv.  10.)  Whatever  we  have  obtained,  or 
whatsoever  things  we  hope  for,  Jesus  Christ  is  the  chief 
corner  stone  of  all  our  hopes.  Without  Christ  we  are 
of  all  creatures  most  miserable. 

At  the  Lord's  Table. 

Is  Christ  precious  in  our  esteem?  Do  we  esteem  Him 
most  excellent?  Do  our  hearts  burn  within  us  as  we 
commune  with  Him  and  He  opens  to  us  the  Scriptures? 
What  are  we  willing  to  do  for  Him?  What  have  we  done 
for  Christ?  What  sacrifices  are  we  willing  to  make  for 
Him,  who  impoverished  himself  for  us? 

Do  we  see  more  and  more  beauty  in  Him?  Do  we  ob- 
tain clearer  views  of  Him?  Modern  excavations  at  Jeru- 
salem confirm  the  Scriptures.  Thus,  as  we  dig  into  these 
foundation  truths,  let  our  faith  become  stronger.  Do  we 
count  all  things  but  loss  for  Him,  as  Paul  did?  Do  we 
find  our  highest  happiness  in  Him  and  in  His  service,  in 
His  word  and  ordinances?  Does  that  which  gives  Him 
joy,  give  us  joy?  There  is  joy  in  heaven  over  one  sinner 
that  repenteth.  Would  we  surrender  our  hope  in  Christ 
at  any  price? 


152  CHRIST    IS    PRECIOUS    TO    BELIEVERS. 

It  is  enough  if  the  Son  of  God  is  our  Rock  and  Founda- 
tion. Cling  to  the  Rock  of  Ages.  As  the  wrecked  sailor 
abandons  the  raft  which  he  had  made  and  clings  to  the 
rock  while  the  furious  winds  roar  above  and  around  h.im, 
and  the  waves  dash  at  his  feet,  so  let  us  abandon  our 
own  works  to  cling  alone  to  Him,  who  is  the  Rock  of  Ages 
and  who  says  to  all  opposing  and  raging  enemies,  Hith- 
erto shalt  thou  come,  and  no  further. 

"  Rock  of  ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee. 
Not  the  labor  of  my  hands 
Can  fulfill  the  law's  demands. 
Nothing  in  my  hand  I  bring  ; 
Simply  to  Thy  cross  I  cling." 


DIVINITY  OF  CHRIST  PROVEN  BY  JOHN'S  GOSPEL. 


"And  Thomas  answered  and  said  unto  Him,  My  Lord  and  my 
God."— John  xx.  2S. 

The  time  and  the  occasion  when  these  words  were  ut- 
tered are  worthy  of  a  brief  notice. 

"And  after  eight  days  again  his  disciples  were  within, 
and  Thomas  with  them;  then  came  Jesus,  the  doors  be- 
ing shut,  and  stood  in  the  midst  and  said,  Peace  be  unto 
you." 

Comparing  the  twenty-sixth  and  nineteenth  verses,  we 
may  learn  how  the  disciples  observed  the  first  day  of  the 
week  and  discover  some  reason  for  the  change  of  the  sacred 
observance  of  the  day  of  worship  from  the  seventh  to  the 
first  day.  It  is  well  to  read  from  the  twenty-fourth  verse 
to  the  twenty-ninth  for  the  better  understanding  of  the 
occasion,  when  our  text  was  uttered. 

Thomas,  in  Aramaic  thoama,  is  the  same  as  the  Greek 
AiSv/iog,  Twin.  He  was  one  of  twin  children,  but  who 
was  the  other  is  a  matter  of  conjecture. 

A  more  important  statement  is  that  he  was  not  with 
the  Apostles  on  the  first  Lord's  day  when  they  were  as- 
sembled. Why  he  was  absent  is  not  clearly  recorded. 
Perhaps  he  was  so  much  discouraged  as  to  be  almost 
ready  to  despair.  His  example  suggests  to  us  how  much 
may  be  lost  by  one  absence  from  the  assembly  of  the  dis- 
ciples, from  the  place  where  the  Lord  Jesus  is  wont  to 
manifest  Himself  to  His  people  and  to  say,  "Peace  be 
unto  you."  Thomas  at  least  lost  a  whole  week  of  com- 
fort and  peace,  and  suffered  a  week's  painful  doubt  and 
uncertainty.  My  Christian  hearer,  remember  the  case  of 
Thomas  when  you  are  tempted  from  indifference  or  luke- 
warmness    or    any    slight    obstacle    to    absent    yourself 

(153) 


154  DIVINITY    OF    CHRIST 

voluntarily  from  the  meeting  of  the  disciples.  You  know 
not  how  great  may  be  your  spiritual  loss. 

Thomas  could  not  or  would  not  credit  the  testimony 
of  the  other  disciples  when  they  said  that  they  had  seen 
the  Lord.  He  demanded  the  testimony  of  his  own  senses, 
that  he  might  see  and  feel;  otherwise  he  would  not  be- 
lieve. 

A  week  elapsed,  and  under  similar  circumstances  our 
Lord  suddenly  stood  in  the  midst,  condescended  to  grant 
Thomas  the  evidence  which  he  wanted,  and  with  a  Divine 
knowledge  of  his  thoughts  and  feelings,  said,  Reach  hither 
thy  finger  and  behold  My  hands;  and  reach  hither  thy 
hand  and  thrust  it  into  My  side  and  be  not  faithless,  but 
believing. 

Then  in  the  words  of  our  text,  "Thomas  answered  and 
said  unto  him,  My  Lord  and  my  God." 

Generally  these  words  are  accepted  as  a  proof  that 
Christ  is  God.  To  overcome  this  argument,  Socinians 
and  Arians,  who  deny  the  divinity  of  Christ,  strive  to  in- 
terpret the  words  of  Thomas  as  an  exclamation  of  aston- 
ishment and  surprise  as  when  some  say,  "My  goodness! 
or  good  Lord !"     To  this  we  reply : — 

1.  Such  expressions  in  the  English  language  are  usually 
regarded  as  profane  and  violations  of  the  third  com- 
mand. 

2.  No  such  expressions  were  commonly  used  by  in- 
spired writers.  Even  where  the  translators  have  put  into 
Paul's  lips,  "God  forbid,"  he  simply  said,  "Let  it  not  be." 

3.  Such  an  expression  would  therefore  have  been  re- 
buked by  our  Lord  as  profane.  Not  only  does  He  not 
this,  but 

4.  He  accepted  the  words  as  addressed  to  Himself,  and 
this  was  consistent  with  claims  which  He  elsewhere  made. 

5.  And  He  commends  the  faith  of  Thomas  and  of  others, 
who  believe  the  same  doctrine. 

The  term  "Lord"  among  the  ancient  Greek,  as  well  as 
in  modern  English,  had  various  significations,  and  was 
applied  sometimes  to  man  in  a  lower  sense  and  some- 
times in  the  highest  sense  to  the  Supreme  Lord.     Here 


PROVEN    BY    JOHN  S    GOSPEL.  I55 

Thomas  seems  to  say,  Thou  art  (or  Oh  Thou)  my  Master, 
my  Redeemer,  Divine,  my  God! 

Design  of  John. — This  interpretation  is  consistent  with 
the  design  of  John  in  writing  this  Gospel,  for  he  says  in 
verse  31:  "But  these  are  written,  that  ye  might  believe 
that  Jesus  is  the  Christ  the  Son  of  God;  and  that  believing 
ye  might  have  life  through  His  name." 

It  is  generally  agreed  that  John  wrote  long  after  the 
other  evangelists,  Matthew,  Mark,  and  Luke.  Some  have 
considered  that  he  aimed  to  supplement  their  narratives. 
Many  of  the  discourses  and  several  of  the  events  and 
miracles  which  he  records  are  given  by  him  alone.  Be- 
sides all  these  things  he  had  a  special  object :  it  was  to 
confute  the  heretics,  such  as  Cerinthus,  who  denied  the 
divinity  of  Jesus  Christ,  for,  as  already  said,  he  wrote 
these  things  that  ye  might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God.  Consistently  with  this  design  and  appro- 
priately does  he  introduce  the  case  of  Thomas,  his  doubts, 
his  caution,  his  opportunity  of  ascertaining  the  facts  not 
on  hearsay,  and  his  conclusive  testimony. 

Now  consider  the  character  of  Thomas  and  value  of  liis 
testimony.  John  alone  records  an  earlier  incident  in  the 
apostolic  career  of  Thomas.  When  Jesus  had  heard  of 
the  sickness  of  Lazarus  and  proposed  to  go  into  Judea 
again,  the  disciples  dissuaded  him  from  exposing  himself 
to  danger,  saying,  ''Master,  the  Jews  of  late  sought  to 
stone  Thee;  and  goest  Thou  thither  again?"  And  when 
he  would  not  be  persuaded.  "Then  said  Thomas,  which  is 
called  Didymus.  unto  His  fellow-disciples,  Let  us  also  go, 
that  we  may  die  with  Him."  (John  xi.  8,  16.)  This  lan- 
guage indicated  a  deep  attachment,  a  firm  and  courageous 
spirit.  Thomas  was  less  impetuous  than  Peter,  who  ut- 
tered such  vain  boastings,  but  not  less  reliable.  He  ar- 
rived at  his  conclusions  more  slowly;  but  he  adhered  to 
his  principles  more  firmly.  The  general  law,  which  ob- 
tains in  the  vegetable  kingdom,  viz.,  those  things  which 
are  slow  of  growth,  like  the  oak,  are  strong  to  endure, 
applies  also  to  moral  and  mental  phenomena.  Hence,  do 
we  attach  a  special  value  to  the  conclusion  and  testimony 


I56  DIVINITY    OF    CHRIST 

of  Thomas  from  the  fact  that  he  arrived  at  his  conclu- 
sions slowly.  He  has  been  censured  severely  for  his  un- 
belief and  doubts.  Well,  be  it  so.  We  shall  not  entirely 
exculpate  him.  But  we  discern  in  him  a  cautious  dis- 
position. He  is  not  willing  to  be  deceived  nor  mistaken. 
He  does  not  question  so  much  the  veracity  of  his  fellow- 
disciples  as  their  judgment.  They  believe  what  they  say, 
but  may  not  they  have  been  deceived  ?  Could  they  have  seen 
an  apparition,  a  ghost?  He  had  showed  them  his  hands 
and  feet,  and  when  at  the  first  appearance  they  were  af- 
frighted, and  thought  that  they  had  seen  a  spirit,  He  said, 
Behold  My  hands  and  My  feet,  that  it  is  I  myself;  handle 
Me  and  see,  for  a  spirit  hath  not  flesh  and  bones  as  ye  see 
Me  have.     (John  xx.  20;  Luke  xxiv.  36-43.) 

By  absence  from  the  first  Lord's  day  assembly,  Thomas 
had  lost  all  this,  and  we  cannot  much  wonder  that  he 
desired  to  enjoy  it.  Since  it  was  essential  to  the  office 
of  an  Apostle  that  he  should  be  a  witness  of  the  resur- 
rection of  Christ,  our  Lord  granted  unto  Thomas  his  de- 
sire for  the  confirmation  of  his  faith  and  of  ours.  The 
simplicity  of  the  narration  of  these  facts  may  prove  that 
there  could  be  no  collusion  among  the  disciples.  Tra- 
dition tells  us  that  Thomas  preached  afterwards  in  Par- 
thia  and  Persia.  Another  tradition  is  that  after  laboring 
in  India  he  there  suffered  martyrdom. 

The  testimony  of  Thomas  affords  a  strong  proof  of  the 
resurrection  of  Jesus  Christ.  This  cardinal  and  essential 
doctrine  of  the  Christian  system  we  shall  not  here  discuss. 
The  doctrine  which  especially  concerns  us  now  is  that 
which  John  aimed  to  establish,  viz. : — 

The  divinity  of  Jesus  Christ.  Irenseus,  of  the  second 
century,  and  other  ancient  writers  inform  us  that  one  ob- 
ject of  the  Evangelist  John  in  writing  his  gospel  was  to 
refute  the  heresies  of  Cerinthus  and  the  Nicolaitans,  who 
had  attempted  to  corrupt  the  Christian  doctrine.  Cerin- 
thus was  by  birth  a  Jew,  who  lived  at  the  close  of  the 
first  century.  Having  studied  literature  and  philosophy 
at  Alexandria,  he  attempted  at  length  to  form  a  new  and 
singular  system  of  doctrine  and  discipline  by  a  monstrous 


PROVEN    BY    JOHNS    GOSPEL.  157 

combination  of  the  doctrines  of  Jesus  Christ  with  the  opin- 
ions and  errors  of  the  Jews  and  Gnostics.*  In  a  single 
sentence,  his  system  was  a  strange  and  confused  combina- 
tion of  Judaism,  heathenism,  and  Christianity,  utterly  de- 
structive to  the  claims  of  Jesus  to  be  the  Son  of  God. 

Therefore,  keeping  in  view  the  circumstances  of  the 
Evangelist  and  the  special  design  of  his  gospel,  we  shall 
not  now  range  over  the  entire  Old  and  New  Testaments 
for  evidence,  which  abounds  in  almost  every  page,  that 
Jesus  is  Divine,  but  request  you  to  examine  carefully  the 
testimonies  which  John  adduces  in  these  twenty-one 
chapters  to  prove  that  Jesus  Christ  is  God. 

These  proofs  may  be  classified  or  introduced  under 
three  heads,  viz. : — 

1.  The  declarations  of  the  inspired  Apostle  and  others, 
whose  testimony  he  records. 

2.  The  claims  of  our  Saviour  in  His  own  words  in  His 
discourses. 

3.  His  miracles.  The  scenes  of  the  crucifixion  and  res- 
urrection. 

Divine  attributes  and  work  are  ascribed  to  him  such  as 
can  be  properly  ascribed  to  none  but  God.  His  eternity 
and  creative  power  are  distinctly  declared  in  the  first  three 
verses  of  the  first  chapter. 

In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  The  same  was  in  the 
beginning  with  God.  All  things  were  made  by  Him;  and 
without  Him  was  not  anything  made  that  was  made.  In 
the  tenth  verse,  again,  creation  is  ascribed:  "He  was  in 
the  world,  and  the  world  was  made  by  Him,  and  the  world 
knew  Him  not." 

Omniscience  is  ascribed  to  Him.  Nathaniel  expressed 
surprise  that  Jesus  knew  Him :  "Jesus  answered  and  said 
unto  Him,  Before  that  Philip  called  Thee,  when  Thou 
wast  under  the  fig  tree,  I  saw  Thee."  Then  "Nathaniel 
answered  and  saith  unto  Him,  Rabbi,  Thou  art  the  Son 
of  God;  Thou  art  the  King  of  Israel."     (John  i.  48.  49.) 


*  Home's  Introduction,  Vol.  II.,  pages  315,  316,  and  Rev.  ii.  6  and  15. 


158  DIVINITY    OF    CHRIST 

The  Evangelist  testifies  to  the  same  attribute,  saying, 
"Jesus  did  not  commit  Himself  unto  them,  because  He 
knew  all  men,  and  needed  not  that  any  should  testify  of 
man;  for  He  knew  what  was  in  man."     (John  ii.  24,  25.) 

Peter's  testimony  in  the  concluding  chapter  is  also  valu- 
able. When  he  was  grieved,  yea,  painfully  distressed,  be- 
cause Jesus  had  thrice  repeated  the  question,  "Lovest  thou 
Me?"  he  exclaimed,  "Lord,  Thou  knowest  all  things;  thou 
knowest  that  I  love  Thee." 

John  the  Baptist's  testimony.  The  heretic  Cerinthus  had 
maintained  that  John  the  Baptist  was  not  only  equal  to, 
but  in  some  respects  superior  to,  Jesus  Christ. 

Therefore,  in  this  light  we  discover  a  special  force  and 
value  in  the  introduction  of  the  Baptist's  testimony  as  re- 
corded by  the  Evangelist.  As  the  Baptist  cried,  "Behold 
the  Lamb  of  God  which  taketh  away  the  sin  of  the  world !" 
and  after  describing  the  descent  of  the  Holy  Spirit  upon 
him,  he  adds,  "And  I  saw  and  bare  record  that  this  is  the 
Son  of  God."     (John  i.  29,  34,  36.) 

Again  do  we  see  the  force  of  the  testimony  of  John  the 
Baptist  in  John  iii.  28,  30:  "Ye  yourselves  bear  me  wit- 
ness that  I  said  I  am  not  the  Christ,  but  that  I  am  sent 
before  Him."  *  *  *  "He  must  increase,  but  I  must 
decrease." 

Consider  the  claims  of  Jesus.  Witness  His  discourses, 
more  fully  reported  by  John  than  by  others.  He  claimed 
to  be  one  with  God  the  Father;  to  be  equal  to  Him;  to 
have  been  with  Him  from  eternity,  and  to  be  worshipped 
as  the  Father. 

This  will  appear  by  reference  to  particular  passages. 

When  the  Jews  persecuted  Jesus  after  healing  the  man 
at  the  pool  of  Bethesda  on  the  Sabbath  day,  Jesus  answered 
them,  "My  Father  worketh  hitherto,  and  I  work.  There- 
fore the  Jews  sought  the  more  to  kill  Him,  because  He 
not  only  had  broken  the  Sabbath,  but  said  also  that  God 
was  His  Father,  making  Himself  equal  with  God."  Thus 
they  understood  His  meaning."     (John  v.  17,  18.) 

Instead  of  saying  that  they  misunderstood  His  mean- 
ing, He  proceeded  to  argue  and  prove,  as  in  the  twenty- 


proven  by  john's  gospel.  159 

third  verse :  "That  all  men  should  honor  the  Son,  even 
as  they  honor  the  Father." 

In  the  tenth  chapter,  also,  when  Jesus  had  said,  "i  and 
My  Father  are  one.  Then  the  Jews  took  up  stones  again 
to  stone  Him,''  and  as  they  said,  "For  blasphemy,  because 
that  Thou,  being  a  man,  makest  Thyself  God."     (John  x. 

30-33) 

Only  upon  the  admission  of  His  Divine  omnipresence 

can  we  understand  His  claim,  "And  no  man  hath  ascended 
up  to  heaven,  but  He  that  came  down  from  heaven,  even 
the  Son  of  man  which  is  in  heaven."     (John  iii.  13.) 

Eternity  He  claimed.  He  claimed  to  be  eternal  when 
the  Jews  said,  "Thou  art  not  yet  fifty  years  old,  and  hast 
Thou  seen  Abraham?"  He  replied,  "Verily,  verily,  I  say 
unto  you,  Before  Abraham  was,  I  am.  Then  took  they  up 
stones  to  cast  at  Him."     (John  viii.  57,  58.) 

The  claim  is  distinctly  asserted  in  that  beautiful  prayer 
of  our  Redeemer :  "And  now,  O  Father,  glorify  Thou  Me 
with  Thine  own  self,  with  the  glory  which  I  had  with  Thee 
before  the  world  was."     (John  xvii.  5.) 

Recall  the  miracles  narrated  by  John.  We  now  glance 
at  the  miracles  recorded  in  this  Gospel,  remembering  that 
several  of  these  are  recorded  by  John  alone.  Maintain- 
ing, too,  that  these  miracles  are  so  many  Divine  attesta- 
tions to  the  truth  of  Christ's  claim  to  be  the  Son  of  God, 
according  to  the  principle  laid  down  by  Nicodemus,  who 
said,  "For  no  man  can  do  these  miracles  that  Thou  doest, 
except  God  be  with  him."     (John  iii.  2.) 

The  first  recorded  miracle  is  the  turning  six  water  pots 
full  of  water  into  wine  at  the  marriage  in  Cana  of  Galilee. 
This  miracle  is  mentioned  by  John  only.  (John  ii.  1-11.) 
He  heals  the  dying  child  of  the  nobleman,  answering 
his  urgent  entreaty  by  these  words:  "Go  thy  way;  thy  son 
liveth."  It  required  nearly  or  quite  a  day's  journey  for  the 
father  to  meet  the  servants  who  were  coming  with  the 
welcome  tidings  of  the  convalescence  of  his  son,  and  then 
to  learn  that  yesterday  at  the  seventh  hour,  the  very  hour 
when  Jesus  had  spoken,  then  it  was  that  the  fever  left 
him."     (John  iv.  52.) 


l6o  DIVINITY    OF    CHRIST 

He  also  healed  the  impotent  man  at  the  pool  of  Beth- 
escla,  bidding  him,  "Rise,  take  up  thy  bed  and  walk;"  and 
upon  this  occasion  he  asserted  before  the  cavilling  Jews 
His  equality  with  the  Father.  (John  v.  1-9.)  He  mirac- 
ulously fed  five  thousand  and  proclaimed  Himself  the 
Bread  of  Life.     (John  vi.  1.) 

He  proclaimed  Himself  the  light  of  the  world  (viii.  12), 
and  bidding  a  blind  man  to  go  wash  in  the  pool  of  Siloam, 
restored  his  sight.     (Chapter  ix.  7.) 

The  most  remarkable  and  crowning  miracle  was  the 
raising  of  Lazarus  after  he  had  been  dead  four  days.  The 
other  evangelists  do  not  record  this  miracle.  A  probable 
reason  may  be  found  in  the  fact  that  the  Jewish  rulers 
sought  to  put  Lazarus  also  to  death,  because  many,  see- 
ing him,  went  away  and  believed  on  Jesus.  An  event  so 
public  and  well  attested  could  not  easily  be  forgotten 
by  living  witnesses.  Yet  its  extensive  publication  recorded 
by  the  evangelists  in  writing  might  unnecessarily  subject 
Lazarus,  and  perhaps  themselves,  to  renewed  persecution. 
But  John,  having  outlived  all  those  parties,  might  with 
great  propriety  and  more  safety  record  the  event,  espe- 
cially since  it  afforded  the  most  overwhelming  and  con- 
vincing proof  of  the  truth  which  he  wished  to  establish, 
viz.,  "That  Jesus  is  the  Christ,  the  Son  of  God."  The 
tone  of  authority  with  which  Jesus  spake  strengthens  the 
proof.  When  the  stone  had  been  removed  by  human 
hands,  He  spake  with  a  loud  voice,  "Lazarus,  come  forth, 
and  he  that  was  dead  came  forth."  (Chapter  xi.  44.) 
How  strange  it  is  that  any  who  witnessed  that  event  could 
fail  to  believe  and  acknowledge  that  Jesus  was  the  Christ! 
But  so  it  was. 

His  death  and  resurrection  prove  His  divinity.  I  suppose 
that  it  was  with  the  same  end  in  view  that  the  Evangelist 
John  gives  a  particular  account  of  the  death  and  resur- 
rection of  Jesus.  Now,  I  beg  you  to  notice  not  only  the 
particulars  which  He  narrates,  but  the  value  of  His 
testimony,  being  an  eyewitness  and  knowing  what  He 
affirmed.  If  the  reality  of  the  death  and  resurrection 
could  be  controverted  or  disproven,  the  whole  Christian 


PROVEN    BY    JOHN'S    GOSPEL.  l6l 

system  falls  like  a  building  when  its  foundation  has  been 
swept  away.  If  Christ  did  not  really  die,  then  it  could 
not  be  said  in  a  true  sense  that  He  rose  from  the  dead. 
If  He  really  died  and  did  not  rise  from  the  dead,  then 
the  Christian  religion  would  become  a  false  religion. 
Hence,  we  see  the  reason  why  John  so  fully  proves  the 
death  of  Jesus  and  uses  the  testimony  of  Thomas  to  prove 
that  He  rose  again. 

Upon  the  arrest  of  Jesus  by  the  band  of  men  in  the 
garden,  all  the  disciples  at  first  fled;  but  John  and  Simon 
Peter,  rallying  their  courage,  returned  and  followed  Jesus. 
Turn  back  to  the  eighteenth  chapter  and  you  see  that 
John  was  well  known  to  the  high  priest,  and  at  once  en- 
tered the  palace,  while  Peter  stood  without,  until  John 
went  out  and  by  his  influence  brought  in  Peter.  Watch- 
ing his  narrative  so  modestly  given  as  to  conceal  his  own 
name  we  see  the  beloved  disciple  standing  courageously 
and  faithfully  by  his  Master,  from  the  beginning  of  the 
trial  to  the  expiring  agony,  when  He  said  unto  his  mother, 
"Behold  thy  son.  Then  saith  He  to  the  disciple,  Behold 
thy  mother!  And  from  that  hour  that  disciple  took  her 
unto  his  own  home."     (John  xix.  25-27.) 

Thus  was  he  an  eyewitness.  He  says  the  soldiers 
pronounced  Him  dead  and  this  was  the  reason  why  they 
did  not  break  his  legs  as  they  did  those  of  the  crucified 
thieves.  But  as  if  to  make  certainty  doubly  sure  one  of 
the  soldiers  pierced  His  side,  and  forthwith  came  there- 
out blood  and  water.  Scientific  men  have  written  treatises 
on  this  clause  to  show  the  certainty  of  death,  and  that  His 
heart  was  broken.  John  assures  us  (again  speaking  of  him- 
self in  the  third  person),  And  he  that  saw  it  bare  rec- 
ord, and  his  record  is  true,  and  he  knoweth  that  he  saith 
true,  that  ye  might  believe. 

He  does  not  say  that  he  took  part  in  the  burial;  yet 
this  is  probable.  John  tells  us,  "Many  other  signs  truly 
did  Jesus  in  the  presence  of  His  disciples."  (Chapter  xx.30.) 
He  could  have  written  many  more  of  the  deeds  and  words 
of  Jesus,  both  before  and  after  His  death  and  resurrec- 
tion.    He  had  given  his  own  testimony;  the  testimony  of 


l62  DIVINITY    OF    CHRIST 

the  women  who  were  early  at  the  sepulchre;  the  remark- 
able testimony  of  Thomas,  and  he  deemed  these  sufficient 
to  convince  the  unbeliever  and  to  confirm  the  wavering 
and  doubting.  Yet  in  the  concluding  chapter  he  gives 
an  affecting  account  of  a  third  appearance  of  the  Lord 
to  the  disciples  at  the  Sea  of  Tiberias.  Is  not  this  ac- 
cumulation of  evidence  sufficient  to  convince  you,  my 
hearers,  that  Jesus  is  the  Christ  the  Son  of  God,  so  that, 
believing,  ye  might  have  life  through  His  name? 

In  conclusion,  since  John  had  a  double  design  in  writing, 
viz.,  not  only  to  convince  the  judgment  and  establish  by 
testimony  that  Jesus  is  the  Christ  the  Son  of  God,  but 
also  through  this  intellectual  conviction  lead  souls  to  sal- 
vation in  or  by  His  name,  we  remark  that  salvation  is 
not  without  belief.  It  is  one  thing  to  convince  the  head, 
another  to  affect  the  heart.  Intellectual  conviction  can- 
not be  a  substitute  for  simple,  saving  faith. 

Let  the  world  call  it  shame;  but  the  doctrine  of  the 
text  is  the  rock  of  our  hope.  Some  derided,  as  did  the 
rulers;  some  believed  the  false  declaration  of  the  soldiers. 
But  great  must  be  the  guilt  of  rejecting  the  incarnate  God. 

If  Christ  be  not  Divine  then  for  eighteen  hundred  years 
the  Christian  church  has  been  guilty  of  idolatry.  His  di- 
vinity is  inwoven  in  our  hymnology. 

"Jesus,  my  God,  Thy  blood  alone 
Hath  power  sufficient  to  atone." 

"  Rock  of  ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee." 

"Jesus,  lover  of  my  soul, 

Let  me  to  Thy  bosom  fly." 

"  Saviour,  visit  Thy  plantation, 
Grant  us,  Lord,  a  gracious  rain." 

These  are  not  the  flights  of  poetical  fancy,  but  are  the 
outbreathings  of  believing  souls. 

We  have  no  right  to  demand  as  a  condition  of  belief 
the  testimony  of  our  senses.  It  is  impossible  in  the  nature 
of  things.  Will  you  believe  nothing  which  you  cannot 
see?  The  evidence  of  Christianity  is  sufficient,  and  should 
satisfy  every  one. 


PROVEN    BY    JOHN'S    GOSPEL.  163 

Behold  the  condescension  of  Christ  to  Thomas.  If  we 
are  not  permitted  to  put  forth  our  hand  to  the  print  of  the 
nails  and  His  bleeding  side,  we  may  put  our  hand  to  the 
bread  and  the  wine,  which  represent  His  body  broken  and 
His  blood  shed  for  us. 

Let  us  appreciate  the  value  of  a  personal  reliance  on 
Jesus  Christ  as  my  Divine  Lord  and  Saviour,  and  so  make 
our  confession  of  Him,  My  Lord  and  my  God. 


PRESBYTERIAN  DOCTRINE. 


"  But  we  desire  to  hear  of  thee  what  thou  thinkest :  for  as  concerning 
this  sect,  we  know  that  everywhere  it  is  spoken  against." — Actsxxviii.  22. 

[A  tract  of  sixteen  pages,  on  the  "Practice,  Doctrine, 
and  Government  of  the  Presbyterian  Church,"  was  written 
by  Rev.  Allen  H.  Brown,  and  printed  in  1851,  without  the 
author's  name. 

Now,  retaining  the  introductory  and  concluding  sen- 
tences, and  omitting  the  chapters  on  the  Practice  and  the 
Government,  the  second  chapter  on  the  Doctrine  Most 
Surely  Believed  Among  Us,  in  simplest  language,  for  the 
benefit  of  the  unlearned,  is  here  reprinted,  with  a  few 
slight  verbal  changes  by  the  author.] 

It  is  easy  to  infer  from  these  words  of  the  chief  of  the 
Jews  at  Rome,  that  the  mere  fact  of  a  religious  sect  being 
everywhere  spoken  against  is  not  a  certain  proof  that 
it  is  dangerous  to  society  or  erroneous  in  doctrine;  for 
such  was  the  treatment  which  the  truth  received  even 
when  it  came  from  the  lips  of  the  Apostle  Paul.  Those 
Jews  at  Rome,  and  the  noble  Bereans,  who  would  not 
at  once  condemn  the  practices  and  doctrines  of  the  new 
Church,  because  contrary  to  their  customs  and  prejudices; 
nor  form  their  opinions  from  a  one-sided  hearing  of  their 
own  priests  and  scribes,  but  would  themselves  listen  at- 
tentively to  Paul,  and  exercise  the  right  of  examining  the 
subject  and  of  searching  the  Scriptures  daily,  to  see 
whether  those  things  were  so,  acted  only  as  reasonable 
and  honorable  men  ought  ever  to  act,  and  set  an  example 
worthy  of  our  imitation. 

The  writer  of  these  pages,  believing  that  the  Presby- 
terian Church  is.  of  all  churches,  the  most  like  that  which 
Paul  and  his  companions  established,  entreats  you,  kind 

(165) 


166  PRESBYTERIAN    DOCTRINE. 

reader,  to  act  like  the  nobler  Jews,  whilst  with  great  plain- 
ness he  attempts  to  present,  not  arguments,  but  some 
simple  statements,  respecting  the  doctrines  of  the  Pres- 
byterian Church,  for,  if  your  knowledge  of  these  has  been 
obtained  entirely  from  those  who  have  spoken  against 
them,  it  is  possible  that  you  have  been  deceived  or  influ- 
enced by  unfounded  prejudices.  We  rejoice  in  the  real 
prosperity  and  usefulness  of  all  denominations  of  true 
Christians,  and  whilst  we  believe  that  it  is  the  duty  of 
each  one  to  love  his  own  the  best,  we  also  hold  it  to  be 
a  duty  not  to  build  up  one  by  pulling  down  another. 

As  we  have  no  fear  that  our  customs  of  worship  will 
appear  very  offensive  to  those  who  will  carefully  inform 
themselves,  so  are  we  not  unwilling  to  declare  our  doc- 
trinal belief  to  those  who  will  try  it  by  the  Bible.  But 
here  we  have  reason  to  complain  that  our  doctrines  have 
been  everywhere  spoken  against,  most  shamefully  abused, 
and  misrepresented ;  and  we  appeal  to  your  common  sense 
and  honesty,  and  ask,  will  you  form  your  opinion  of  our  be- 
lief from  the  statements  of  those  who  are  interested  oppo- 
nents of  our  doctrines,  or  from  ourselves  ?  Surely  we  ought 
to  know  what  we  believe ;  and  when  we  deny  the  grossly  ab- 
surd and  impious  opinions  which  are  charged  upon  us 
by  others,  our  denial  ought  to  have  at  least  as  much  weight 
as  their  assertion. 

It  is  often  asserted  that  we  hold  that  "a  portion  of 
mankind  shall  be  saved,  do  what  they  will,  and  another 
portion  shall  be  damned,  do  what  they  can,  and  conse- 
quently that  preaching  and  praying  are  useless."  When 
and  where  have  you  ever  heard  Presbyterians  advance 
such  sentiments?  But  what  is  meant  by  this  language? 
If  it  is  intended  that  some  will  certainly  be  saved  by  God, 
and  that  some  will  certainly  be  damned  by  Him,  we  hold 
this,  for  we  are  no  Universalists.  But  if  any  intend  to 
convey  the  idea  that  we  hold  or  teach  that  some  may  live 
an  unholy  life,  commit  all  manner  of  crimes,  and  yet  in- 
dulge a  good  hope  of  Heaven,  and,  continuing  impeni- 
tent, may  be  saved;  and  that  others,  who  seek  the  Lord 
with  the  whole  heart,  penitent  and  believing,  will  be  re- 


PRESBYTERIAN    DOCTRINE.  167 

jected  and  lost,  we  solemnly  declare  that  we  hold  no  such 
abominable  doctrine,  but  utterly  abhor  it,  and  protest  against 
such  a  false  presentation  of  our  opinions.  What  shall  we 
say  if  some  first  misrepresent  and  falsify  our  doctrines,  and 
then,  because  we  do  not  preach  the  abominable  sentiments 
call  us  hypocrites,  as  though  we  do  not  preach  our  real 
opinions? 

The  differences  between  evangelical  denominations  are 
real  and  important,  but  often  they  are  less  in  reality  than 
in  appearance,  and  not  ^infrequently  spring  from  a  mis- 
understanding of  words,  or  from  using  the  same  words 
with  a  different  meaning.  That  this  is  true  is  confirmed 
by  the  experiment  which  has  been  made  by  some,  who 
have  preached  in  simple  Bible  language  the  strongest 
Calvinistic  or  Presbyterian  doctrines  in  the  hearing  of 
those  who  have  been  accustomed  openly  to  deny  them; 
yet  when  some  of  the  disputed  and  misaprehended  terms 
of  theology  have  been  avoided,  these  same  hearers  have 
received  the  doctrines  as  the  precious  truths  of  the  Bible. 
To  those  who  are  acquainted  with  the  liberal  education 
and  enlarged  benevolence,  the  active  zeal  and  strict  disci- 
pline which  prevail  among  our  more  than  seven  thousand* 
regularly  ordained  ministers,  more  than  seven  thousand 
seven  hundred  churches,  and  one  million  comunicants  (ir- 
respective of  other  branches  of  the  great  Presbyterian  fam- 
ily, almost  equal  to  our  own),  to  such  we  need  simply  say : 
"The  tree  is  known  by  its  fruits,"  and  point  to  the  prac- 
tical results,  wherever  our  Church  has  had  a  fair  oppor- 
tunity to  exert  its  influence,  as  a  sufficient  proof  that  our 
doctrines  cannot  be  so  bad,  nor  have  so  bad  a  tendency, 
as  some  affirm.  But  why  should  any  be  opposed  to  the 
Presbyterian  Church?  Is  it  as  a  general  thing  unfriendly 
to  education?  Does  it  injure  the  morals  of  a  community 
when  it  comes  to  aid  sister  denominations?  Does  it  allow 
its  members  or  ministers,  who  have  committed  flagrant 
crime,  to  pass  without  notice,  or  refuse  to  call  them  to  trial, 
when  any  responsible  person  will  appear  as  the  accuser? 
At  the  same  time  we  admit  that  there  are  difficulties  in  our 


*  Statistics  of  1900. 


168  PRESBYTERIAN  DOCTRINE. 

doctrines,  but  they  are  no  greater  than  the  difficulties  of  the 
Bible,  for  even  the  Apostle  Peter*  says  of  the  writings 
of  his  brother  Paul,  "in  which  are  some  things  hard  to  be 
understood,  which  they  that  are  unlearned  and  unstable 
wrest,  as  they  do  also  the  other  Scriptures,  unto  their  own 
destruction" ;  and  we  proceed  to  give,  without  argument,  a 
simple  summary  of  our  belief.  We  would  not  provoke  re- 
sistance by  ill-advised  attempts  to  compel  you  to  believe  as 
we  do,  nor  forfeit  your  confidence  by  denying  our  real 
sentiments,  but  prefer  to  present  them  so  mingled  with  the 
sweet  texts  of  Scripture  that  what  has  hitherto  appeared 
nauseous  and  detestable  shall  become  precious  and  salu- 
tary. 

We  hold  the  same  great  truths  respecting  the  plan  of 
salvation  in  common  with  all  the  true  churches  of  Jesus 
Christ,  and  that  there  is  but  one  way  to  Heaven,  and  that 
those  who  are  traveling  in  the  same  road,  and  striving  for 
the  one  place,  ought  to  live  in  peace,  even  though  they 
may  differ  in  some  smaller  matters.  We  do,  indeed,  hold 
certain  doctrines  differing  from  some  denominations,  and 
we  deem  them  important,  yet  not  so  important  as  that 
a  belief  of  them  is  necessary  to  the  salvation  of  the  soul, 
and  we  are  willing  to  receive,  as  Christian  brethren,  those 
who  may  differ  from  us  in  these  points,  if  they  believe  in 
the  Lord  Jesus  Christ,  and  show  that  they  are  His  disciples 
by  love  to  the  brethren. 

We  believe  that  all  the  descendants  of  our  first  parents 
are  sinners  by  nature  and  by  practice,  children  of  wrath, 
and  unable  to  save  themselves;  that  the  Lord  Jesus  Christ, 
the  Son  of  God,  came  into  the  world,  took  the  nature  of  a 
man,  obeyed  the  law  of  God,  and  died  upon  the  cross,  to 
satisfy  God's  justice,  that  thereby  sinners  may  be  saved; 
that  whosoever  repents  of  all  sin,  and  believes  in  Jesus  Christ 
as  his  Saviour,  shall  be  saved,  and  that  all  others  continu- 
ing impenitent  and  unbelieving,  will  perish  forever;  but,  as 
man  is  naturally  opposed  to  God  and  holiness,  that  he 
needs  God's  special  grace  and  the  influences  of  the  Holy 

*  2  Peter  iii.  15,  16. 


PRESBYTERIAN    DOCTRINE.  169 

Spirit  before  he  will  repent  and  believe,  and  that  no  one 
will  come  to  Christ  unless  thus  drawn  by  the  Holy  Spirit. 
John  vi.  44:  "No  man  can  come  unto  me  except  the  Father 
which  hath  sent  me  draw  him."  Do  not  all  Christians  con- 
stantly pray  to  God  to  pour  out  His  Holy  Spirit  and  save 
sinners?  This  would  be  unnecessary  if  they  could  save 
themselves.  We  believe  that  salvation  is  all  of  grace,  or 
God's  free  gift.*  and  that  as  God  alone  can  save  men,  and 
does  not  act  without  a  plan,f  so  that  He  alone  in  His  own 
counsel  and  free  grace  determines^:  whom  he  will  save;  and 
that  while  these  are  saved,  not  because  they  deserve  salva- 
tion, nor  on  the  ground  of  any  foreseen ||  good  works,  but 
only  on  account  of  the  righteousness  of  Jesus  Christ,  in 
whom  God  has  enabled^  them  to  trust;  all  others  will  justly 
perish  for  their  sins.  Why  God  does  not  choose  or  deter- 
mine to  save  more,  or  even  all  men,  as  He  certainly  could  do, 
and  as  certainly  does  not,  we  cannot  tell.  We  believe,  both 
from  the  teaching  of  the  Scriptures,  and  from  our  inward 
feelings,  that  we  are  free  agents,  and  responsible  for  our 
actions.  But  to  reconcile  this  fact  with  the  other  Bible 
truth,  that  salvation  is  all  of  grace,  and  that  God  alone 
can  save  our  souls,  is  a  difficulty  which  rests  upon  other 
religious  denominations  with  quite  as  much  force  as  it 
does  on  our  own,  and  we  do  not  think  that  it  is  our  duty 
to  attempt  to  explain  it;  and  those  who  deny  our  doc- 
trine that  the  infinitely  wise  God  so  far  has  a  plan  as  to 
determine  beforehand  whom  He  will  save,  but  admit  that 


*  "  For  by  grace  are  ye  saved  through  faith :  and  not  that  of  your- 
selves ;  it  is  the  gift  of  God." — Eph.  ii.  S. 

t  "  Known  unto  God  are  all  his  works  from  the  beginning  of  the 
world." — Acts  xv.  iS. 

X  "  Being  predestinated  according  to  the  purpose  of  Him,  who  work- 
eth  all  things  after  the  counsel  of  His  own  will." — Eph.  i.  11. 

I  "  Not  by  works  of  righteousness  which  we  have  done,  but  according 
to  His  mercy  He  saved  us." — Titus  iii.  5.  "Not  of  works,  lest  any  man 
should  boast." — Eph.  ii.  9. 

\  "  For  it  is  God  which  worketh  in  you  both  to  will  and  to  do  of  His 
good  pleasure." — Phil.  ii.  /j. 


I70  PRESBYTERIAN    DOCTRINE. 

God  knows  beforehand  whom  He  will  save,  will  find,  upon 
a  little  closer  study,  that  they  have  by  no  means  escaped 
the  difficulty. 

God  determined,  foreknew,  and  declared  His  purpose  to 
punish  Babylon,  by  means  of  Cyrus,  who  turned  the  waters 
of  the  river  Euphrates,  and  led  his  army  through  its  dry 
channel  to  the  two-leaved  gates,  which  the  drunken  guards 
had  left  open.*  How  will  you  reconcile  these  things  with 
the  free  agency  of  Cyrus? 

And  did  not  the  Jews,  with  wicked  hands  crucify  the 
Lord  Jesus  Christ,  when  they  did  that  which  God  had 
appointed  or  determined  to  permit  them  to  do?  See  Acts 
ii.  23;  iii.  18;  iv.  2.J,  28. 

We  believe  that  God  has  appointed  means  to  be  used 
for  salvation  as  certainly  as  he  has  appointed  means  to 
be  employed  by  the  farmer  to  secure  a  harvest  and  that 
those  whom,  in  amazing  mercy,  He  has  determined  to  save, 
He  will  save  ordinarily,  only  through  His  revealed  truth  and 
the  means  which  are  made  known  in  the  Bible.  Therefore, 
we  must  use  the  means  and  send  the  Gospel  to  others;  and 
God's  purpose  or  foreknowledge  of  things  unknown  to  us, 
does  not  destroy  the  freedom  of  our  actions,  and  affords 
no  ground  to  neglect  those  means,  which  he  has  promised  to 
bless.  Nay,  we  have  every  reason  to  believe  that,  if  we 
use  them  in  humble  dependence  and  prayer,  He  will  hear 
and  bestow  the  blessing. 

Compare  the  above  statement  of  doctrine  with  the  Script- 
ures, and  if  you  can  admit  that  it  is  not  contrary  to,  but 
according  to  the  Bible,  then  you  are  prepared  to  receive 
the  doctrine  of  God's  purpose,  and  the  election  of  grace 
as  contained  in  the  Confession  of  Faith  of  the  Presbyterian 
Church.  It  is  all  included  here,  and,  when  properly  ex- 
plained, is  very  different  from  the  oft-repeated  assertions 
of  those  who,  everywhere,  speak  against  the  things  which 
they  do  not  understand. 

We  do  most  certainly  believe  in  the  necessity  of  a  change 
of  the  naturally  wicked  heart  of  man  by  the  power  of  God's 

*  See  Jeremiah  xxv.  8-13,  and  Isaiah  xliv.  28  and  xlv.  1-3,  and  2  Chron. 
xxxvi.  18-28.     Dan.  v.  24-30.     Ezra,  1  chap. 


PRESBYTERIAN    DOCTRINE.  171 

Spirit;  yet  that  the  Spirit  of  God  operates  differently  upon 
different  persons.*  With  some  the  work  of  conviction  and 
conversion  is  very  sudden,  with  others,  more  gradual. 
Some  will  be  gently  led  and  constrained  by  the  love  of 
Christ,  while,  others  may  be  much  excited  by  fears,  and 
even  bodily  agitations ;  and  while  we  do  not  deny  that  some 
true  converts  have  been  so  overcome  with  joy  as  to  shout 
aloud,  and  others,  by  terror,  so  as  to  fall  into  convulsions, 
and  others  have  had  the  imagination  so  excited  as  to  think 
that  they  had  seen  visions,  yet  we  do  deny  that  such  ex- 
perience is  necessary  in  order  to  conversion,  or  that  it  is  even 
a  safe  and  certain  evidence  of  a  change  of  heart.  Evidences 
more  scriptural,  and  a  thousand  times  more  valuable,  are 
love  to  God  our  Father,  to  Jesus  Christ  our  Saviour,  and 
to  the  Holy  Ghost  our  Comforter;  love  to  our  fellow- 
Christians  of  every  denomination;  the  other  fruits  of  the. 
Spirit — joy,  peace,  long  suffering,  gentleness,  goodness, 
faith,  meekness,  temperance,  a  delight  in  punctual  attend- 
ance upon  the  public  and  private  duties  of  religion,  keeping 
holy  the  Sabbath,  not  profaning  it  by  attending  to  worldly 
business  and  unnecessary  visiting,  truth  between  man  and 
man,  honesty  in  business  dealings,  zeal  in  good  works,  and 
holy  living  in  all  things.  When  all  these,  or  many  of  these 
evidences  are  wanting,  in  the  case  of  any  members  of  the 
Church,  we  fear  that  they  are  only  professors,  and  not  pos- 
sessors, of  true  religion. 

Finally,  we  believe  that  many  mere  professors  of  relig- 
ion, like  Judas,  have  become  apostates,  and  have  gone 
down  to  perdition ;  and  we  believe  that  possessors  of  true 
religion,  as  King  David  and  the  Apostle  Peter,  may  fall 
into  sin  and  backslide  for  a  time,  but  we  also  believe 
that  God  has  promised  not  to  suffer  any  person  whom  He 
has  once  regenerated  to  fall  entirely  away,  and  eternally 
perish.  This  is  the  doctrine  of  the  Final  Perseverance  of 
the  Saints,  and  it  is  not  that  they  cannot  fall,  nor  that 
they  will  not  fall  if  left  to  themselves.  Nay,  they  would 
certainly  fall  if  God  should  forsake  them,  but,  believing 

*John  iii.  7,  8. 


172  PRESBYTERIAN    DOCTRINE. 

that  He  has  promised  to  keep  them,  we  also  believe  that 
what  He  has  promised  He  can  and  will  perform.* 

Although  the  standards  of  our  Church,  like  the  Bible, 
say  very  little  respecting  the  future  state  of  departed  infants, 
it  is  the  generally  received  opinion  in  our  Church  that 
those  who  die  in  infancy  enter  the  Kingdom  of  Heaven,  not 
in  virtue  of  their  own  innocence,  but  by  the  merit  of  the 
blood  of  Jesus  Christ. 

As  the  Presbyterian  Church  has  always  been  the  strong 
advocate  of  liberty,  so  has  she  ever  been  the  friend  of  edu- 
cation. Avoiding  the  disparagement  of  other  denomina- 
tions, let  us  as  much  as  possible  live  peaceably  with  all  men, 
and  pray  more  earnestly  and  labor  more  diligently,  that  the 
great  blessings  which  we  enjoy  may  be  more  highly  appre- 
ciated and  more  rapidly  extended  throughout  our  country 
and  the  world.  Our  Church  has  often  suffered  persecution, 
preferring  to  suffer  in  silence  rather  than  to  waste  time  and 
strength  in  useless  contention ;  but  as  there  is  a  time  to  be 
silent,  so  is  there  a  time  to  speak;  as  there  is  a  time  to 
suffer,  so  is  there  a  time  to  defend  one's  self.  Ever  the 
friend  of  union,  she  has  gone  far  in  yielding,  for  the  pur- 
pose of  conciliating  others,  and  has  expended  many  thou- 
sands of  dollars  in  union  societies  and  efforts,  which  have 
done  more  to  build  up  other  denominations  than  our  own. 
But  this  is  no  cause  of  regret,  and  however  we  may  differ 
in  some  things,  let  us  unite  with  true  Christians  of  every 
name  on  these  three  points :  first,  that  all  men  are  sinners ; 
secondly,  that  Jesus  Christ  is  a  Saviour  sufficient  for  all; 
and,  thirdly,  that  zvhosoever  truly  repents,  and  believes  in 
the  Lord  Jesus  Christ,  shall  be  saved. 

Kind  reader,  we  have  endeavored  to  tell  you  what  we 
think,  as  Paul  did  to  the  inquiring  Jews,  concerning  the  sect 
which  has  been  everywhere  spoken  against,  and  commend 
these  statements  to  your  prayerful  attention ;  while,  at  the 
same  time,  we  can  hardly  expect  to  receive  any  better  treat- 
ment than  Paul,  when  "some  of  his  hearers  believed  the 
things  which  were  spoken,  and  some  believed  not." 

*  "  My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow  me. 
And  I  give  unto  them  eternal  life;  and  they  shall  never  perish,  neither 
shall  any  man  pluck  them  out  of  my  hand.  My  Father  which  gave  them 
me  is  greater  than  all:  and  no  man  is  able  to  pluck  them  out  of  my 
Father's  hand." — John  x.  2J-29. 


THE  BLOOD  OF  CHRIST  SPEAKETH  BETTER  THINGS  THAN 
THAT  OF  ABEL. 


"  And  (ye  are  come)  to  Jesus  the  Mediator  of  the  new  covenant, 
and  to  the  blood  of  sprinkling,  that  speaketh  better  things  than  that 
of  Abel." — Hebrews  xii.  24. 

What  was  the  aim  of  the  Apostle,  and  consequently 
the  scope  of  the  passage?  A  knowledge  of  the  one  will 
assist  us  to  understand  the  other.  He  aims  to  show  the  su- 
periority of  the  new  dispensation  as  established  by  Christ 
above  the  old  dispensation,  which  was  introduced  by 
Moses.  This  idea  runs  through  the  epistle.  In  this  con- 
nection the  Apostle  dwells  upon  the  precious  privileges  of 
the  gospel  times  in  order  that  he  may  build  upon  this 
foundation  a  stronger  appeal  not  to  reject  Him  who  pro- 
claimed the  glad  tidings  to  the  whole  world. 

Some  persons  suppose  that  because  the  Jewish  dispensa- 
tion is  done  away,  therefore  we  have  nothing  to  do  with 
it.  True,  it  is  abrogated  as  a  rule  of  observance  and 
service,  but  not  as  a  subject  of  study  and  means  of  in- 
struction. A  knowledge  of  the  ancient  or  Jewish  dis- 
pensation is  necessary  to  a  full  understanding  of  the  mod- 
ern or  Christian  dispensation.  Especially  must  the  epistle 
to  the  Hebrews  be  a  mystery  and  an  enigma  to  one  who 
is  ignorant  of  the  writings  of  Moses. 

To  understand  the  text  the  context  from  the  eighteenth 
verse  must  be  kept  in  mind.  It  is  as  if  the  Apostle  had 
said.  Ye  are  not  come  to  Sinai  with  its  thunders  which 
so  terrified  the  people,  but  to  Zion,  where  God  shows 
His  milder  presence  and  His  glories.  God  speaks  here 
not  in  terrible  wrath,  but  in  love.  An  innumerable  com- 
pany of  angels  who  have  manifested  the  deepest  interest 
in  the  recently-enacted  scenes  of  the  humiliation  and 
incarnation,    the    crucifixion,    the    resurrection,    and   the 

(173) 


174  THE    BLOOD    OF    CHRIST    SPEAKETH 

ascension  of  our  Lord  still  wait  to  witness  the  effects  and 
results  of  redemption.  Are  not  the  angels  all  ministering 
spirits,  sent  forth  to  minister  for  them  who  shall  be  heirs 
of  salvation?  (Hebrews  i.  14.)  The  general  assembly 
and  church  of  the  firstborn,  whose  names  are  written 
in  heaven,  even  the  elect  of  God,  He  is  now  gathering 
from  all  the  nations  of  the  world.  They  bid  you  come. 
The  eye  of  God,  the  great  Judge  before  whom  we  must 
give  account,  is  upon  you.  The  increasing  multitude  of 
the  spirits  of  saints  who  have  died  and  are  now  made 
perfect  in  heaven  await  you.  Above  all,  Jesus,  who  died, 
is  ready  to  receive  you;  that  Jesus,  who  as  a  Mediator  is 
far  superior  to  Moses.  Even  that  Jesus,  who  sprinkled 
the  blood  far  more  efficacious  and  precious  and  eloquent 
than  even  the  blood  of  Abel.  He  is  looking  down  upon 
you  and  is  speaking  unto  you.  See  that  ye  refuse  not  Him 
that  speaketh.  The  privileges  which  they  enjoyed  and  the 
peculiar  position  which  they  occupied  solemnly  called 
upon  them  not  to  reject  the  claims  of  Christianity. 

Such  was  the  Apostle's  appeal  to  the  Hebrews,  of  which 
our  text  forms  the  climax:  Ye  are  come  even  to  Jesus, 
the  Mediator,  and  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel. 

Behold  and  consider  this  blood  of  sprinkling.  By  ref- 
erence to  the  uses  and  practice  of  sprinkling,  we  may  learn 
its  significance.  David  fervently  prayed,  "Purge  me  with 
hyssop,  and  I  shall  be  clean :  wash  me,  and  I  shall  be 
whiter  than  snow,"  for  it  was  with  the  hyssop  branch  that 
the  blood  of  the  sacrifice  was  sprinkled.  (Psalm  li.  7.) 
"And  half  of  the  blood  Moses  sprinkled  on  the  altar. 
*  *  *  And  Moses  took  the  blood  and  sprinkled  it  on 
the  people,  and  said,  Behold  the  blood  of  the  covenant, 
which  the  Lord  hath  made  with  you  concerning  all  these 
words."     (Exodus  xxiv.  6,  8.) 

The  writer  of  this  epistle  refers  to  this  custom,  and  en- 
larges upon  it  in  the  ninth  chapter:  "For  when  Moses  had 
spoken  every  precept  to  all  the  people  according  to  the 
law,  he  took  the  blood  of  calves  and  of  goats,  with  water, 
and  scarlet  wool,  and  hyssop,  and  sprinkled  both  the  book 


BETTER    THINGS    THAN    THAT    OF    ABEL.  IJ5 

and  all  the  people,  saying,  This  is  the  blood  of  the  testa- 
ment, which  God  hath  enjoined  unto  you."  (Hebrews  be 
19,  20);  and  with  many  other  words  he  proceeds  to  prove 
the  superiority  of  the  new  or  Christian  dispensation  over 
the  old. 

The  earlier  practice  of  sprinkling  in  Egypt  is  mentioned 
in  the  eleventh  chapter:  "Through  faith  he  (Moses) 
kept  the  passover,  and  the  sprinkling  of  blood,  lest  he 
that  destroyed  the  firstborn  should  touch  them."  (He- 
brews xi.  28.)  Thus  the  sprinkled  blood  on  the  door- 
posts saved  the  families  of  the  Israelites  from  the  destroy- 
ing angel.  Therefore,  the  sprinkling  of  the  blood  was  a 
solemn  and  significant  part  of  sacrificial  worship.  Blood 
was  the  life  of  the  sacrifice,  and  sprinkled  by  the  priest 
it  had  atoning  and  cleansing  significance  and  efficacy. 

This  blood  of  sprinkling  to  which  the  Hebrews  had 
come,  as  mentioned  in  the  text,  must  be  Christ's  blood 
which  was  shed  upon  the  cross.  Jesus  had  said  in  antici- 
pation. This  cup  is  the  new  testament  in  my  blood.  The 
blood  is  no  longer  to  be  applied  literally  to  human  bodies 
and  upon  human  altars,  but  it  is  sprinkled  spiritually  upon 
our  hearts.  By  the  exercise  of  faith,  as  we  approach  the 
memorials  of  the  sacrifice,  we  receive  the  benefit  and 
by  the  Holy  Spirit  the  sprinkling  is  made  efficacious.  For 
says  the  Apostle,  "And  having  an  high  priest  over  the 
house  of  God,  let  us  draw  near  with  a  true  heart  in  full 
assurance  of  faith,  having  our  hearts  sprinkled  from  an 
evil  conscience,  and  our  bodies  washed  with  pure  water." 
(Hebrews  x.  21,  22.) 

Our  text  declares  that  this  blood  of  sprinkling,  this 
blood  of  Jesus,  speaketh  better  things  than  that  of  Abel. 
or  speaketh  better  things  than  Abel.  There  is  a  variation 
in  the  original  reading,  and  consequently  a  difficulty  in 
the  interpretation  of  the  last  clause,  that  of  Abel.  That 
what — that  blood  or  that  sprinkling?  Was  it  Abel's  own 
blood  or  the  blood  of  Abel's  sacrifice? 

Instead  of  puzzling  your  minds  with  any  critical  exe- 
gesis of  the  Greek  text,  which  has  perplexed  many  scholars, 
we  set  before  you  two  interpretations  and  argue  that  the 


176  THE    BLOOD    OF    CHRIST    SPEAKETH 

comparison  is  between  Christ's  sacrifice  and  Abel's  sacri- 
fice, and  that  the  former  speaks  far  better  things  than  the 
latter.  Many  writers  have  been  satisfied  with  saying,  "The 
blood  of  Abel,  his  blood  which  Cain  shed,  spoke  of  wrath 
and  called  from  the  ground  for  vengeance  on  the  mur- 
derer, while  Christ's  blood  assures  us  of  atonement  and 
pardon." 

This  view  has  not  been  satisfactory  to  us,  for  it  is  diffi- 
cult to  see  the  fitness,  or  propriety,  or  satisfactory  mean- 
ing of  reference  to  the  blood  which  Cain  shed  with 
murderous  hands.  Why  not  as  fitly  speak  of  the  blood 
of  Stephen,  or  of  the  prophet  Zacharias,  son  of  Barachias, 
whose  blood  was  shed  between  the  temple  and  the  altar? 
(Matt,  xxiii.  35.)  They  were  all  righteous  men,  innocent 
of  crime,  martyrs  to  the  truth,  and  the  blood  of  each  and 
all  cried  equally  for  vengeance  against  their  murderers. 
But  we  can  see  reasons  for  referring  to  Abel's  bloody 
sacrifice  on  the  altar  as  a  type  of  Christ's  sacrifice.  May 
not,  then,  the  blood  of  Abel,  or  Abel's  sprinkling,  be  the 
blood  of  the  firstlings  of  his  flock  which  Abel  slew  and 
the  blood  of  sprinkling  which  he  sprinkled  upon  the  pri- 
meval altar? 

At  this  late  day,  while  revising  this  discourse  for  the 
printer,  we  are  happy  to  discover  somewhat  similar  views 
maintained  by  Albert  Barnes.  In  his  commentary  on  this 
passage  he  emphatically  says,  "In  the  original  there  is 
no  reference  to  the  blood  of  Abel  shed  by  Cain,  as  our 
translators  seem  to  have  supposed,  but  the  allusion  is 
to  the  faith  of  Abel,  or  to  the  testimony  which  he  bore 
to  a  great  and  vital  truth  of  religion.  *  *  *  The 
meaning  is  that  the  blood  of  Jesus  is  the  reality  of  which 
the  offering  of  Abel  was  a  type.  *  *  *  Salvation  by 
blood  is  more  clearly  revealed  in  the  Christian  plan  than 
in  the  ancient  history." 

The  Apostle  had  just  spoken  of  Abel's  sacrifice  and  of 
his  continuing  to  speak  and  naturally  returns  and  takes 
up  the  same  idea.  Only  in  the  preceding  chapter  he  had 
said,  "By  faith  Abel  offered  unto  God  a  more  excellent 
sacrifice  than  Cain,  bv  which  he  obtained  witness  that  he 


BETTER  THINGS  THAN  THAT  OF  ABEL.        1 77 

was  righteous,  *  *  *  and  by  it  he  being  dead  yet 
speaketh."  (Hebrew  xi.  4.)  Yes,  by  the  sprinkling  or 
by  the  sprinkled  blood  of  that  excellent  sacrifice  he  con- 
tinues to  speak  and  exhibits  his  faith;  but  the  blood  of 
Christ  is  more  excellent  and  speaketh  better  things  than 
that  which  Abel  sprinkled. 

Another  reason  for  understanding  Abel's  sacrifice  as  a 
type  of  all  sacrifies  upon  human  altars  slain  is  that  as  the 
Apostle  places  his  name  in  the  preceding  chapter  first  in 
the  catalogue  of  patriarchs  and  martyrs  worthy  of  record 
for  their  faith,  so  is  Abel's  sacrifice  the  first  clearly  and 
positively  recorded  sacrifice  in  the  Bible  and  in  the  his- 
tory of  man.  Mention  of  the  coats  of  skins,  with  which 
our  first  parents  were  clothed,  suggests  that  they  had  been 
directed  to  offer  bloody  sacrifices;  but  the  statement  is 
not  so  made.  (Gen.  iii.  21.)  Again,  this  view  especially 
harmonizes  with  the  whole  spirit  and  aim  of  the  epistle, 
which  was  to  show  the  significance  and  fulfillment  of  all 
ancient  sacrifices  in  the  finished  sacrifice,  our  Great  High 
Priest. 

This  view  seems  more  worthy  to  crown  the  climax  of 
lofty  truths  upon  which  the  Apostle  rests  his  appeal,  viz., 
"See  that  ye  refuse  not  Him  that  speaketh :  for  if  they 
escaped  not  who  refused  Him  that  spake  on  earth,  much 
more  shall  not  we  escape,  if  we  turn  away  from  Him 
that  speaketh  from  heaven." 

Whatever  may  be  the  true  solution  of  the  exegetical 
difficulty,  we  cannot  greatly  err  in  the  general  doctrine 
and  its  lessons,  teaching  the  superiority  of  Christ's  sacri- 
fice above  all  the  sacrifices  on  Jewish  altars  slain,  of  which 
Abel's  offering  was  the  prototype. 

What  now  does  the  blood  of  Abel's  sacrifice,  as  the 
type  of  Christ's  blood  and  in  common  with  all  the  later 
sacrifices,  speak  or  teach?  It  speaks  of  guilt  needing 
pardon.  Sin  had  entered  into  the  world.  The  firstborn 
children  in  the  world,  Cain  and  Abel,  suffered  the  conse- 
quences of  our  first  father's  fall.  Notwithstanding  the 
superiority  of  Abel  over  his  brother  in  point  of  character, 
his  offering  evidenced  his  sense  of  sin  and  need  of  some 


178  THE    BLOOD    OF    CHRIST    SPEAKETH 

method  to  take  away  sin.  Abel's  sacrifice  spoke  of  the 
wrath  and  displeasure  of  God.  For  as  disobedience  drove 
out  our  first  parents  from  the  Garden  of  Eden,  so  does 
sin  separate  from  the  favor  and  enjoyment  of  God's  pres- 
ence. Abel  felt  this  when  he  offered  the  firstlings  of  his 
flock.  Pardon  of  guilt  could  not  be  obtained  without  an 
atonement  or  satisfaction  to  the  broken  law.  That  atone- 
ment could  not  be  made  without  the  shedding  of  blood. 

The  sprinkling  of  Abel's  bloody  sacrifice  spoke  of  the 
necessity  of  a  substitution.  It  spoke  of  a  lamb  slain — for 
he  offered  the  firstlings  of  his  flock — intimating  not  a 
single  offering,  but  his  continual  or  repeated  practice. 

It  spoke  of  the  necessity  of  faith  in  order  to  acceptable 
worship.  For  his  faith  does  the  Apostle  especially  com- 
mend Abel  and  hold  him  up  as  a  model  for  our  imitation. 

His  offering  spoke  of  the  insufficiency  of  works  as  a 
method  of  salvation,  or  the  insufficiency  of  any  method 
not  appointed  by  God.  At  the  same  time  it  spoke  of  the 
necessity  of  righteous  works  as  the  evidence  of  a  gracious 
character.  He  is  called  righteous  Abel.  Justified,  Abel's 
offering  may  be  regarded  as  a  type  of  all  those  who  de- 
pend upon  grace,  and  Cain's  offering  as  a  type  of  all  those 
who  depend  upon  works  of  their  own  invention  for  ac- 
ceptance with  God  on  works  as  a  substitute  for  shedding 
of  the  blood  and  faith. 

Abel's  offering  spoke  of  reconciliation  with  God  and 
acceptance  of  the  sinner  by  God,  for  the  Lord  had  re- 
spect unto  Abel  and  his  offering. 

Next  our  inquiry  is:  How  and  what  does  the  blood  of 
Jesus  and  its  sprinkling  teach? 

It  speaks  of  the  same  truths  as  did  all  the  sacrifices  from 
that  of  Abel  to  the  time  when  the  vail  of  the  temple 
was  rent  in  twain;  but  more  clearly,  more  emphatically, 
more  effectively. 

Even  as  the  substance  is  better  than  the  shadow,  for 
says  the  Apostle  again :  "For  the  law  having  a  shadow 
of  good  things  to  come,  and  not  the  very  image  of  the 
things,  can  never  with  those  sacrifices,  which  they  offered 
year  by  year  continually,  make  the  comers  thereunto  per- 


BETTER  THINGS  THAN  THAT  OF  ABEL.        1 79 

feet"  (Hebrews  x.  i),  even  so  the  fulfillment  is  better  than 
the  promise.  The  antitype  is  better  than  the  type.  The 
thing  signified  is  better  than  the  sign.  Abundant  illus- 
tration of  these  thoughts  may  be  found  by  comparison  of 
the  Old  and  New  Testaments,  and  especially  by  the  study 
of  this  epistle  to  the  Hebrews. 

More  particularly  the  sprinkled  blood  of  Jesus  Christ 
tells  us  of  guilt  of  deepest  dye  more  emphatically  than 
could  be  told  in  any  other  way.  God  could  not  give  a 
stronger  attestation  of  the  evil  of  sin  and  of  His  hatred 
of  it  than  by  the  gift  of  His  well-beloved  Son  for  its  re- 
moval. In  no  other  way  consistently  with  His  character 
could  the  guilt  of  sin  be  washed  away. 

It  tells  us  of  infinite  love  and  mercy,  of  inexorable  jus- 
tice and  holiness,  and  shows  us  how  all  the  attributes  of 
God  are  harmonious. 

It  speaks  of  the  impossibility  of  salvation  by  any  human 
work  or  by  man's  wrisdom.  Else  why  did  Christ  die  if  man 
can  save  himself?  Many  have  been  and  are  the  systems 
of  religion  which  men  have  devised  to  take  the  place  of 
the  simple  doctrine  of  Christ  and  Him  crucified. 

The  sprinkling  of  this  blood  tells  us  in  the  words  of 
John  the  Baptist,  "Behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world."  To  this  one  sacrifice  the  sac- 
rifices of  flocks  and  herds  innumerable  for  four  thousand 
years  directly  pointed.  This  gave  to  them  their  only  value 
and  significance  as  acts  of  worship.  Without  this,  they  had 
been  a  useless  waste  and  an  unmeaning  shedding  of  blood. 

This  sprinkling  tells  us  of  an  atonement  not  only  nec- 
essary, but  actually  made.  It  teaches  us  that  there  is  no 
need  of  any  repetition  of  the  sacrifice  nor  of  any  ad- 
ditional merit.  It  is  already  infinite  in  value  for  the  chief 
of  sinners.  Sufficient  for  all  who  ever  will  come.  Yet 
only  those  who  do  actually  come  shall  enjoy  its  benefits. 

It  speaks  of  faith  as  a  necessary  condition  of  the  saving 
benefit.  Believe,  only  believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved.  Whosoever  believeth  and  is  bap- 
tized shall  be  saved;  but  whosoever  believeth  not,  shall 
be  damned.     (Mark  xvi.  16.) 


l8o  THE    BLOOD    OF    CHRIST    SPEAKETH 

This  blood  speaks  of  justification  complete,  full,  and 
gracious.  For  "through  this  man  is  preached  unto  you 
the  forgiveness  of  sins:  and  by  Him  all  that  believe  are 
justified  from  all  things,  from  which  ye  could  not  be  jus- 
tified by  the  law  of  Moses."  (Acts  xiii.  38,  39.)  "There 
is  therefore  now  no  condemnation  to  them  which  are  in 
Christ  Jesus."     (Rom.  viii.  I.) 

This  blood  of  Jesus  speaks  of  peace.  "Therefore,  being 
justified  by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ."  (Rom.  v.  1.)  Who  Himself  de- 
declared,  "Peace  I  leave  with  you,  my  peace  I  give  unto 
you:  not  as  the  world  giveth,  give  I  unto  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be  afraid."  (John 
xiv.  27.) 

It  speaks  of  reconciliation.  "And  all  things  are  of  God, 
who  hath  reconciled  us  unto  Himself  by  Jesus  Christ,  and 
hath  given  to  us  the  ministry  of  reconciliation;  to  wit, 
that  God  was  in  Christ  reconciling  the  world  unto  Him- 
self, not  imputing  their  trespasses  unto  them;  and  hath 
committed  unto  us  the  word  of  reconciliation."  (2  Cor. 
v.  18,  19.) 

It  speaks  of  joy.  "And  not  only  so,  but  we  also  joy  in 
God  through  our  Lord  Jesus  Christ,  by  whom  we  have 
now  received  the  atonement."     (Rom.  v.  11.) 

Precious  texts !  Precious  truths !  Time  would  fail  to 
unfold  and  illustrate  them  all.  Beloved  Christian  friends, 
drink  of  the  cup  of  consolation  drawn  from  such  a  cluster. 

It  speaks  in  tones  of  consolation  and  comfort.  To 
those  who  have  accepted  the  sprinkling  it  gives  assurance 
of  safety,  even  as  to  the  Israelites,  who  had  obeyed  and 
sprinkled  the  doorposts,  did  the  blood  of  the  paschal  lamb. 

Contrast  the  condition  and  feelings  of  the  saved  Israel- 
ites with  those  of  the  Egyptians. 

Reception  of  the  sprinkling,  or  looking  by  faith  to 
Christ  for  that  sprinkling,  is  our  present  duty  and  privi- 
lege. It  implies  also  our  entering  into  covenant  with 
and  engagement  <to  be  the  Lord's.  How  important  to 
have  that  sprinkling  applied  to  our  own  hearts  and  con- 
sciences! 


BETTER    THINGS    THAN    THAT    OF    ABEL.  l8l 

The  blood  of  Jesus  speaks  to  some  in  tones  of  warn- 
ing. It  tells  of  the  danger  of  those  who,  being  not 
sprinkled,  reject  the  blood  of  Christ.  It  calls  to  you. 
"Refuse  not  Him  that  speaketh."  If  you  condemn  the 
Hebrews  for  crucifying  their  Messiah,  in  what  respect  are 
you  better  than  they,  you  who  reject  that  same  Saviour? 
The  sacrifice  which  He  made  of  Himself  is  far  more  valu- 
able, far  more  effectual,  than  all  the  blood  of  all  the  flocks 
and  herds  which  ever  have  been  slain — above  all  the 
merely  human  victims  which  could  be  offered. 

Not  by  the  terrors  of  Sinai,  but  as  you  value  the  joys 
and  happiness  and  glory  of  the  celestial  city,  while  an  in- 
numerable company  of  angel-ministering  spirits  .  would 
rejoice  in  your  salvation;  as  God  is  calling  and  assembling 
from  the  four  quarters  of  the  earth  His  elect  people,  whose 
names  are  written  in  heaven;  as  you  must  soon  stand  be- 
fore the  great  Judge  to  render  an  account  how  you  have 
improved  your  talents  and  opportunities;  by  the  hap- 
piness of  saints  made  perfect  and  as  you  would  meet  them 
in  glory,  since  Jesus  has  shed  His  blood,  one  drop  of 
which  is  far  more  efficacious  than  all  the  rivers  of  the 
blood  of  beasts  on  Jewish  altars  slain,  "See  that  ye  refuse 
not  Him  that  speaketh :  for  if  they  escaped  not  who  re- 
fused Him  that  spake  on  earth,  much  more  shall  not  we 
escape  if  we  turn  away  from  Him  that  speaketh  from 
heaven!"     (Hebrews  xii.  25.) 


SAVED  BY  A  LOOK. 


"  And  as  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must 
the  Son  of  man  be  lifted  up ;  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  eternal  life." — John  Hi.  14,  15. 

These  words  form  a  part  of  the  conversation  which  our 
Lord  and  Saviour  held  with  Nicodemus,  a  ruler  of  the 
Jews,  who  came  to  Him  by  night  and  heard  His  discourse 
respecting  regeneration  and  the  plan  of  salvation.  Our 
Lord  Jesus  Christ  plainly  referred  to  a  well-known  event 
in  the  history  of  the  forty  years'  wandering  of  the  Israelites 
in  the  wilderness.  By  the  authority  of  His  example  we 
are  fully  warranted  in  marking  the  analogy  between  the  lift- 
ing up  of  the  serpent  in  the  wilderness  and  the  lifting 
up  of  the  Son  of  man  on  the  cross,  and  in  regarding  one 
as  typical  of  the  other.  Having  so  recently  been  called  in 
the  most  solemn  of  sacred  ordinances  to  behold  the  Lamb 
of  God  as  a  sacrifice  for  sin,  it  is  proper  for  us  yet  to 
linger  a  little  while  near  the  same  scene. 

After  the  Israelites  had  spent  nearly  forty  years  in  the 
wilderness  between  Egypt  and  Canaan  they  were  not  per- 
mitted to  pass  directly  through  the  land  of  Edom,  but 
were  compelled  to  go  around  its  borders  and  by  the  way 
of  the  Red  Sea,  where  they  encountered  new  and  great 
difficulties,  which  discouraged  their  hearts  and  gave  fresh 
occasion  for  murmuring  against  Moses  and  the  Lord,  who 
had  brought  them  out  of  the  land  of  Egypt.  God,  who  had 
defended  them,  and  had  visited  their  enemies  with  plagues 
and  had  thus  brought  upon  the  land  and  in  the  houses  of 
Egypt  the  plague  of  the  frogs,  with  the  same  power  visited 
His  people  with  chastisement  in  the  shape  of  fiery  serpents ; 
called  fiery  as  some  suppose  from  their  color,  but  as  others, 
with  more  reason,  say,  because  of  the  inflammation  and 
burning  thirst  occasioned  by  their  venomous  bite.  It  is  not 
said  that  they  were  flying  serpents,  and  the  existence  of 

(183) 


1 84  SAVED    BY    A    LOOK. 

any  such  species  is  much  questioned  by  naturalists.  The 
truth  of  the  history  is  attested  by  the  words  of  the 
Apostle  Paul,  "Neither  let  us  tempt  Christ,  as  some  of  them 
also  tempted,  and  were  destroyed  of  serpents."  (i  Cor. 
x.  9.)  Many  of  the  people  died  and  no  remedy  was  found 
until  they  confessed  their  sin  and  Moses  interceding  for 
them  was  instructed  in  what  manner  the  plague  might  be 
arrested.  The  whole  account  is  briefly  given  in  six  verses 
in  the  book  of  Numbers,  and  the  reading  of  the  inspired 
narrative  will  give  us  as  correct  and  clear  a  view  of  the 
event  as  any  human  paraphrase.  You  will  find  it  in  Num- 
bers xxi.  4-9. 

"And  they  journeyed  from  Mt.  Hor  by  the  way  of  the 
Red  Sea  to  compass  the  land  of  Edom ;  and  the  soul  of  the 
people  was  much  discouraged,  because  of  the  way.  And 
the  people  spake  against  God  and  against  Moses,  Wherefore 
have  ye  brought  us  up  out  of  Egypt  to  die  in  the  wilder- 
ness? for  there  is  no  bread,  neither  is  there  any  water;  and 
our  soul  loatheth  this  light  bread.  And  the  Lord  sent  fiery 
serpents  among  the  people,  and  they  bit  the  people;  and 
much  people  of  Israel  died."  Our  text  says,  "As  Moses 
lifted  up  the  serpent  in  the  wilderness,  even  so  must  the 
Son  of  man  be  lifted  up;  that  whosoever  believeth  in  Him 
should  not  perish,  but  have  eternal  life." 

The  wilderness  in  which  Moses  lifted  up  the  brazen  ser- 
pent was  not  a  barren  desert,  but  an  uncultivated,  uninhab- 
ited country.  The  serpent  was  that  brazen  image  of  the 
living  scourge,  and  this  Moses  lifted  up  and  placed  it 
upon  a  lofty  pole  and  in  a  conspicuous  place  that  it  might 
be  seen  from  afar  through  all  the  camp.  So  must  the 
Son  of  man  be  lifted  up  upon  the  cross.  The  Jews  did 
not  understand  our  Saviour's  words,  when  he  said,  "And 
I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto 
me."  (This  He  said  signifying  what  death  He  should 
die.)  The  people  (understanding,  perhaps,  that  He  re- 
ferred to  death  in  some  violent  manner)  suggested  this 
difficulty,  We  have  heard  out  of  the  law  that  Christ  abideth 
forever,  and  how  sayest  thou  the  Son  of  man  must  be 
lifted  up?  Who  is  this  Son  of  man?  He  was  not  to  be 
exalted,    as    they    supposed,    to    temporal    honor    and    an 


SAVED    BY    A    LOOK.  185 

earthly  kingdom,  and  they  could  not  understand  nor  recon- 
cile their  own  prophecies,  which  spake  sometimes  of  His 
humiliation  and  sometimes  of  His  exaltation.  And  their 
inquiry,  Who  is  this  Son  of  man?  we  may  answer  by 
saying,  He  was  and  is  the  eternal  Son  of  God  who  is  called 
the  Son  of  man  because  He  voluntarily  took  upon  Him 
our  nature ;  He  was  born  of  a  woman,  became  man,  and  so 
was  and  continueth  to  be  both  God  and  man  in  two  distinct 
natures  and  one  person  forever.  Sublime  mystery,  which 
neither  Jew  nor  Gentile  can  fully  explain !  Even  so  must 
this  one  be  lifted  up.  Whence  and  what  is  this  necessity? 
It  lies  in  the  plan  of  salvation  itself  grounded  upon  the 
justice  of  God  and  determined  by  His  will.  To  render  sal- 
vation possible  for  any,  to  rescue  some  from  perdition, 
and  bring  them  to  eternal  life  this  Son  of  man  must  be 
lifted  up,  for  there  was  no  other  mode  of  accomplishing 
the  great  end.  There  was  none  other  able  to  answer  the 
demands  of  God's  law  and  justice,  none  other  willing,  and 
God's  justice  could  not  permit  the  guilty  to  go  free  unless 
some  one  would  pay  the  debt.  Such,  therefore,  was  the 
determined  counsel  of  God  to  save  men  by  a  Redeemer, 
for  it  is  God  who  saves  men,  and  to  Him  be  the  glory,  for 
man  did  not  devise  nor  execute  the  plan  of  redemption.  It 
must  be  because  God  had  so  appointed  and  decreed;  or 
will  any  say  that  God  determined  to  send  His  son  into  the 
world,  but  left  all  the  circumstances  respecting  the  time 
and  manner  of  his  death  to  the  chances  of  man's  action,  or 
that  He  determined  the  general,  but  none  of  the  particular 
features  of  the  plan  ?  The  Scriptures  of  the  prophets  must 
be  and  were  fulfilled  when  Jesus  was  born  in  Bethlehem; 
when  He  went  into  Egypt;  when  He  was  pierced  with  the 
spear  and  his  garments  were  divided  and  the  lot  was  cast 
upon  his  vesture.  Can  we  believe  that  the  God  who  pre- 
dicted these  events  left  all  to  the  determination  of  His 
creatures,  and  merely  foreseeing  how  they  would  act,  there- 
fore, He  knew  and  foretold  them?  Impossible!  if  it  were 
possible,  then  God  is  dependent  on  His  creatures  both  for 
His  knowledge  and  the  accomplishment  of  His  desires.  If 
God  did  not  determine  the  circumstances  of  Christ's  death 
they  might  have  happened  otherwise  than  they  did,   and 


186  SAVED    BY    A   LOOK. 

then  God  could  not  certainly  have  foreknown  them,  and 
He  could  not  have  predicted  them  with  certainty.  If,  how- 
ever He  actually  did  foreknow  them  they  were  certain,  as 
certain  as  though  he  had  decreed  them.  Therefore  so  must 
the  Son  of  man  be  lifted  up  to  fulfill  the  prophecy  and  pur- 
pose and  decree  of  God.  To  this  agree  the  words  of  the 
Apostle  Peter,  when,  saying  that  we  are  redeemed  by  the 
precious  blood  of  Christ,  he  adds,  "Who  verily  was  fore- 
ordained before  the  foundation  of  the  world,  but  was  mani- 
fest in  these  last  times  for  you."     (i  Peter  i.  20.) 

Let  us  now  attend  to  the  comparison  suggested  in  the 
text,  taking  notice  of  the  condition  of  the  sufferers;  the 
plan  devised  for  their  relief,  and  its  design  and  results.  We, 
like  the  children  of  Israel,  are  on  a  pilgrimage,  journeying 
to  another  land.  The  wilderness  world  through  which  we 
travel  is  not  all  a  desert,  yet  do  we  encounter  many  diffi- 
culties and  trials  by  the  way.  We  meet  temptations  and 
enemies.  Our  great  enemy  is  sometimes  compared  to  a 
roaring  lion,  and  again  is  called  that  old  serpent,  the  devil. 
With  the  sting  of  sin  hath  he  poisoned  the  whole  human 
race;  not  one  has  escaped  from  that  day  when  he  beguiled 
the  woman  and  she  ate  of  the  forbidden  fruit.  Like  the 
Israelites,  we  incur  the  penalty  of  a  rebellious  disposition. 
The  deadly  consequences  are  not  less  certain,  but  more 
dreadful.  The  fatal  poison  is  in  the  whole  system,  it  is 
communicated  from  one  generation  to  another,  and  even 
contact  with  others  is  as  dangerous  as  a  pestilence.  Many 
are  unconscious  of  their  situation  and  of  the  near  approach 
of  death,  while  they  are  swollen  with  iniquity  and  consumed 
with  a  raging  thirst  for  evil.  The  poison  affects  every  limb 
and  muscle  of  the  body,  every  thought  of  the  mind,  every 
affection  of  the  heart.  The  words  of  the  prophet  may  be 
applied  to  us  spiritually:  "The  whole  head  is  sick,  and  the 
whole  heart  faint.  From  the  sole  of  the  foot  even  unto 
the  head  there  is  no  soundness  in  it;  but  wounds,  and 
bruises,  and  putrifying  sores :  they  have  not  been  closed, 
neither  bound  up,  neither  mollified  with  ointment."  (Isaiah 
i.  5,  6.)  The  most  important  difference  between  our  con- 
dition and  that  of  the  Israelites  and  that  which  infinitely 
aggravates  the  misery  of  our  condition,  is,  that  the  pains 


SAVED    BY    A    LOOK.  187 

which  they  endured  were  short;  ours  will  be  everlasting; 
the  death  which  the  fiery  serpent  brought  upon  them  was 
that  of  the  body;  but  the  death  which  the  serpent  Satan 
has  brought  upon  us  is  that  of  the  soul.  It  is  death,  spiritual 
and  eternal  death. 

Mark  the  resemblance  in  the  remedy.  In  each  case  a 
remedy  was  provided  sufficient  for  all  who  would  use  it. 
It  was  simple  and  easy  of  comprehension.  It  has  been 
made  known  and  offered  freely  to  all.  It  is  near  at  hand 
and  accessible,  not  requiring  a  long  and  toilsome  journey 
to  secure  it.  A  more  striking  point  of  resemblance  is  that 
it  is  in  each  case  such  a  remedy  as  no  mortal  man  would 
ever  have  devised.  What  Israelite  would  have  thought 
of  making  a  brazen  image  of  a  fiery  serpent  and  elevating 
it  on  a  pole  to  be  gazed  at  as  a  remedy  for  a  fatal  malady? 
We  can  hardly  wonder  if  he  should  murmur  again,  "Of 
what  use  is  it?  What  connection  is  there  between  my 
looking  at  that  piece  of  brass  and  being  relieved  from  these 
intolerable  and  burning  pains?  It  is  all  superstition.'' 
But  so  surely  as  he  looked  he  lived.  What  man !  what 
creature  could  have  discovered  such  a  plan  for  saving  a 
perishing  world  as  has  been  brought  to  light  in  the  Gospel 
through  the  lifting  up  of  the  Son  of  man  to  die  the  cursed 
death  upon  the  cross?  We  need  not  stop  to  inquire 
minutely  what  was  included  in  the  lifting  up  of  the  Son 
of  man,  since  so  lately  our  believing  minds  were  directed 
by  the  emblems  of  His  broken  body  and  shed  blood,  to 
consider  the  sufferings  which  He  endured  during  His  life 
of  humiliation  and  in  His  death  by  crucifixion.  In  the  sol- 
emn service  of  the  Lord's  Supper,  as  upon  a  lofty  and  en- 
during monument.  He  is  elevated  to  our  view,  and  con- 
stantly in  the  preaching  of  the  Gospel,  as  at  this  day  you 
are  invited  to  look  unto  Him  and  be  saved. 

There  is  one  point  of  difference  between  the  two  plans. 
The  Israelite  lived  if  he  looked  upon  the  serpent  of  brass, 
but  God  might  have  appointed  some  other  mode  of  relief. 
It  is  not  so  in  the  salvation  of  the  souls  of  men,  for  He  has 
taught  not  only  that  there  is  no  salvation  in  any  other  name 
than  in  the  name  of  Jesus,  but  that  there  could  be  no  other 
plan  of  salvation  consistently  with  the  character  of  God. 


100  SAVED    BY    A    LOOK. 

As  the  design  of  God  in  lifting  up  the  brazen  serpent 
was  to  vindicate  His  own  honor  and  glory  and  save  the 
perishing,  even  so  would  He  in  lifting  up  the  Son  of 
man  magnify  the  riches  of  His  glorious  grace  in  saving 
the  lost. 

There  is  a  likeness  in  the  results  of  this  lifting  up.  As 
certainly  as  the  bitten  Israelite  looked  unto  the  brazen 
serpent  and  lived,  so  certainly  lives  the  dying  sinner  who 
looks  unto  Jesus  Christ.  None  ever  tried  the  remedy  in 
vain.  The  text  declares  that  it  was  in  order  to  save  men 
that  the  Son  of  man  was  lifted  up.  It  was  both  the  de- 
sign and  result  of  God's  giving  His  Son  to  save  them 
from  perishing  and  to  give  them  eternal  life. 

There  is  one  difference  in  the  result  even  as  there  is  a 
difference  in  our  relative  condition.  The  Israelite  looked 
upon  the  glittering  serpent  and  lived  a  few  more  years,  and 
then  he  died;  but  they  who  look  to  Him  who  was  lifted 
upon  the  cross  shall  ever  live,  and  though  they  must  pass 
through  the  grave  yet  on  them  the  second  death  hath  no 
power. 

How  quickly  did  alarm  and  grief  pervade  the  whole 
camp !  How  dreadful  must  have  been  the  feelings  of  a 
man  who,  seeing  the  fatal  danger,  is  himself  attacked  and 
entering  his  tent  he  in  trembling  agitation  exclaims,  "I  am 
bitten;  I  am  poisoned;  I,  too,  must  die!"  Soon  he  gives 
up  all  hope  of  human  aid,  and  as  he  feels  the  progress  of 
the  burning  poison  as  it  approaches  the  vital  parts  of  the 
system,  or  as  spasm  succeeds  spasm,  how  dreadfully  do  con- 
victions of  sin  and  fears  of  death  and  judgment  rush  upon 
his  mind ;  But,  hark !  a  distant  sound  is  heard.  It  is  not 
the  low  murmuring  of  despair,  nor  the  loud  wailing  of 
grief,  but  the  shout  of  joy  and  salvation.  Come  forth! 
Bring  forth  the  sick  and  dying!  and  quickly  from  tent  to 
tent  the  glad  tidings  spread  of  hope  and  life.  A  remedy  is 
found.  God  hath  heard  and  answered  prayer.  With  what 
eagerness  does  the  sick  and  dying  man  rush  forth,  or  beg 
to  be  carried  out,  and  with  intensity  gaze  on  yonder  up- 
lifted sign  of  salvation.  Even  while  he  attempts  to  look 
he  feels  the  returning  vigor  of  health  and  with  a  new  thrill 
of  joy  and  gratitude  to  God — he  lives. 


SAVED    BY    A    LOOK.  1 89 

Alas!  it  is  not  in  all  respects  the  same  with  men  who  are 
under  the  influence  of  Satan.  That  old  serpent,  like  that 
species  which  is  said  to  charm  the  unwary  bird  until  it  has 
no  power  to  escape,  watches  his  victim,  disarms  him  of 
fear,  allures  him  with  flattering  promises,  conceals  the 
deadly  fang  with  fascinating  pleasures,  until  the  fatal 
moment,  when  he  strikes  his  prey  and  winds  him  with  in- 
extricable folds.  Men  see  the  danger  and  consequences  of 
sin  in  others,  but  how  hard  to  convince  them  that  their 
precious  souls  are  in  danger  of  eternal  perdition.  If  you 
should  tell  them  after  an  ordinary  meal  that  their  food 
was  poisoned  and  they  must  die;  at  first,  startled  at  the 
thought,  they  would  dismiss  their  fears  and  with  a  smile 
of  incredulity  say,  You  are  not  in  earnest;  I  do  not  be- 
lieve what  you  say.  You,  my  hearers,  who  continue  un- 
believing, have  as  much  reason  to  expect  that  the  pangs  of 
eternal  remorse  will  torment  your  souls  as  the  ancient 
Israelite  had  to  believe  that  a  painful  death  would  follow 
from  the  bite  of  a  fiery  serpent.  To  each  a  remedy  has 
been  made  known ;  and  as  it  would  have  been  madness  for 
the  Israelite  deliberately  to  prefer  dying  to  life,  so  are  you 
liable  equally  to  the  charge  of  the  worst  insanity  if  you 
remain  careless  respecting  the  future  destiny  of  your  im- 
mortal souls. 

What  are  the  excuses  which  men  make  for  not  looking 
to  Jesus  Christ  for  salvation?  As  He  Himself  has  author- 
ized us  to  draw  the  comparison,  apply  these  excuses  to  the 
condition  of  the  Israelite,  and  see  how  unreasonable  in  his 
case  they  appear.  Suppose  one  had  doubted  the  sincerity 
of  the  messenger  of  salvation ;  and  another  required  further 
evidence  that  the  remedy  was  sufficient;  another,  reasoning 
from  his  experiences  of  diseases,  declared  that  the  pro- 
posed method  was  a  useless  superstition;  and  a  fourth  was 
not  quite  satisfied  that  he  did  not  know  of  some  other 
remedy,  and  he  himself  would  gather  some  wild  herbs  and 
make  an  ointment  to  heal  the  wound;  and  another  replied 
he  could  not  understand  the  connection  between  the  remedy 
proposed  and  the  promised  cure,  and  demanded  this  expla- 
nation, saying,  I  cannot  believe  what  I  do  not  understand; 
a  despairing  one  said.   It  is  of  no  use,   I  am  in  the  last 


I90  SAVED    BY    A    LOOK. 

stages  of  disease  and  must  die;  and  one  more  insisted  that 
God  had  made  him  what  he  was,  and  without  his  help  he 
could  not  turn  his  body,  nor  open  his  eyes,  and  therefore 
he  would  wait  until  God  did  turn  and  make  him  see;  and 
another,  I  know  the  danger — I  will  look  to-morrow.  Who 
cannot  see  the  weakness  and  absurdity  of  all  these  excuses 
and  what  unconverted  sinner  cannot  see  that  all  his  own 
excuses  for  refusing  to  look  to  the  Lord  Jesus  Christ  are 
equally  groundless  and  absurd? 

The  contemplation  of  this  subject  suggests  some  reflec- 
tions, either  by  way  of  resemblance  or  contrast. 

i.  If  the  Israelite  did  not  look  to  the  brazen  serpent, 
the  blame  of  his  death  fell  upon  his  own  head;  so  if  any 
among  us  do  not  believe  in  the  Lord  Jesus  Christ,  we 
shall  have  none  to  blame  so  much  as  ourselves.  In  each 
case  sin  has  been  the  cause  of  death ;  the  consequences  have 
been  made  known ;  a  simple  and  sufficient  remedy  has  been 
freely  offered  for  our  acceptance;  further,  we  have  been 
urged  by  all  imaginable  woes  on  the  one  hand  and  by 
promises  of  inconceivable  happiness  on  the  other  to  escape 
from  impending  ruin.  What  is  the  hindrance  but  your 
own  unwillingness?  Ye  will  not  come  to  Christ  that  ye 
may  have  life.  Must  friends  carry  you  forth  as  they  would 
a  dying  and  obstinate  Israelite  and  compel  you  to  look  upon 
the  uplifted  one?  Alas!  even  then  you  will  close  your 
eyes  and  prefer  darkness  and  death  rather  than  life. 

2.  If  God  had  not  provided  a  rescue  there  would  have 
been  no  hope  for  the  Israelite  nor  for  us.  As  the  human 
physicians  to  whom  they  made  application  failed  to  cure, 
so  in  all  the  varied  modes  proposed  for  man's  salvation 
human  skill  has  been  baffled.  No  sufficient  antidote  could 
be  found  for  the  serpent's  poison,  so  no  balm  adequate  for 
healing  a  wounded  conscience  has  been  discovered  but  the 
balm  of  Gilead,  which  God,  the  Great  Physician,  has  pro- 
vided.    To  Him  let  us  give  the  glory. 

3.  If  you  doubt  whether  this  salvation  is  for  you,  con- 
sider how  comprehensive  is  the  word  whosoever.  Who- 
soever looked,  no  matter  how  desperate  his  case,  or  feeble 
his  sight,  or  distant  his  situation,  was  certainly  healed.  So 
the  words  in  our  text,  "Whosoever  bclicveth,"  are  broad 


SAVED    BY    A    LOOK.  191 

enough  to  include  every  one  that  believeth.  The  subject 
seems  to  increase  in  glory.  Even  as  the  serpent  of  brass 
gleamed  forth  under  the  brightness  of  the  sun,  dazzling 
the  eye  of  every  beholder  throughout  the  camp,  so  does 
the  cross  of  Christ,  on  whatsoever  side  you  view  it,  when 
irradiated  by  His  love. 

4.  From  this  subject  we  learn  how  human  instrument- 
ality must  be  employed.  How  Moses  must  diligently  pre- 
pare the  brazen  serpent,  even  polish  it,  that  it  may  be 
seen  more  clearly,  and  must  proclaim  to  all  the  glad  tid- 
ings, Look  and  live. 

How  repentance  and  prayer  are  needful,  for  the  people 
confessed  their  sin  and  besought  Moses  to  intercede  for 
them.  Faith  also  was  needed,  and  so  we  must  look  in  faith 
or  have  faith  enough  to  look,  and  the  resulting  joy  and 
gratitude  of  the  saved  Israelite  illustrate  the  joy  and  grati- 
tude of  the  saved  sinner.  Sinners  are  saved  by  God's  ap- 
pointed instrumentality  and  the  power  of  the  Holy  Spirit, 
and  the  salvation  of  every  soul  is  a  miracle. 

5.  It  is  the  duty  and  privilege  of  the  saved  to  make 
known  to  others  the  glad  tidings  of  salvation,  even  as  we 
may  readily  imagine  how  an  Israelite  who  has  been  bitten 
and  had  been  healed  would  go  from  tent  to  tent  exhorting 
and  warning,  leading  and  helping  his  neighbor,  and  di- 
recting his  eyes  to  the  uplifted  Saviour. 

I  have  seen  a  striking  picture  of  the  Israelitish  camp  and 
the  brazen  serpent.  In  the  foreground  was  a  woman  hold- 
ing an  infant  in  her  arms  and  looking  to  the  uplifted  sign 
of  salvation.  Even  so  let  the  Christian  mother  present  her 
dying  child,  that  is  not  able  to  distinguish  between  good  and 
evil,  unto  our  Saviour  who  says,  "Suffer  little  children 
to  come  unto  me,  and  forbid  them  not,  for  of  such  is  the 
kingdom  of  heaven,"  and  her  faith  shall  become  assur- 
ance of  infant  salvation. 


THE  NAMES  OF  CHRIST :  SAVED  BY  NONE  OTHER  NAME. 


"Neither  is  there  salvation  in  any  other:  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we  must  be  saved." — 
Acts  iv.  12. 

The  Apostle  Peter,  accompanied  by  John,  had  healed 
the  lame  man  who  sat  at  the  beautiful  gate  of  the  temple. 
While  they  were  preaching  they  were  arrested  by  the 
Jewish  rulers  and  imprisoned.  On  the  next  day  they  had 
a  hearing  before  the  Sanhedrim,  who  demanded,  "By 
what  power  or  by  what  name  have  ye  done  this?"  Peter 
replied  in  a  frank  and  fearless  manner,  and  concluded 
with  the  words  of  the  text,  "Neither  is  there  salvation  in 
any  other,  for  there  is  none  other  name  under  heaven 
given  among  men,  whereby  we  must  be  saved." 

You  are  aware  that  benevolent  societies  employ  Bible 
readers  to  read  for  the  benefit  of  others,  also  that  Bibles 
are  printed  with  raised  letters  for  blind  persons,  who,  trac- 
ing the  letters  with  their  fingers,  can  by  the  sense  of  feel- 
ing read  with  facility.  It  is  narrated  that  a  blind  man 
was  thus  employed  as  a  Bible  reader  on  London  Bridge, 
and  was  reading  this  text.  He  happened  to  turn  two 
leaves  together,  and  turning  backward  to  find  the  place 
correctly,  he  repeated  several  times  as  he  felt  for  the  words, 
"None  other  name,"  "There  is  none  other  name."  Provi- 
dentially, these  words  fell  upon  the  ear  of  a  gentleman 
who  was  passing  and  were  carried  home  to  his  heart  by 
the  Spirit  of  God.  These  words  continued  to  sound  in 
his  ears  until  he  sought  and  found  salvation  in  that  name. 
May  the  Spirit  of  God  even  now  bless  this  same  truth  in 
answer  to  your  earnest  prayers  to  the  salvation  of  another 
immortal  soul. 

By  salvation,  the  Apostle  surely  meant  something  more 
than  healing  of  lameness,  blindness,  or  diseases,  for  he 

(193) 


194  THE    NAMES    OF    CHRIST: 

distinctly  teaches  that  all,  speaker  and  hearers,  needed  this 
salvation  when  he  says,  "Whereby  we  must  be  saved;" 
but  they  did  not  all  need  healing  of  bodily  infirmities. 

Salvation  implies  imminent  danger  from  which  deliver- 
ance is  needful.  This  danger  is  expressed  by  the  terms 
perdition,  condemnation,  damnation. 

The  words  "under  heaven,  given  among  men,"  are 
equivalent  to  the  whole  earth  in  the  widest  sense.  There 
is  not,  there  never  has  been,  there  never  shall  be,  any  other 
name  revealed  or  given  among  men  whereby  we  must 
be  saved.  Name  often  stands  for  person,  and  is  equiva- 
lent to  the  person  so  named.  In  the  preceding  context 
this  person  is  called  Jesus  Christ  of  Nazareth,  and  is  com- 
pared to  a  stone,  rejected  by  Jewish  builders,  but  made 
the  head  of  the  corner. 

We  propose  not  to  dwell  upon  this  name  exclusively, 
but  rather  to  group  together  the  various  names  of  Jesus, 
show  how  they  are  applicable  to  one  person,  and  how  there 
is  salvation  in  and  by  no  other  one.  As  in  the  examina- 
tion of  any  attractive  object  in  nature,  we  desire  to  view 
it  in  different  lights  so  that  we  may  appreciate  the 
different  shades  of  color,  or  by  changing  our  own 
standpoint  would  observe  it  in  all  its  different  relations, 
so  may  we  better  understand  this  stupendous  display  of 
Divine  grace  by  examining  the  many  names  of  Jesus  and 
see  how  they  present  Him  in  ever-varying  and  new  beauty 
and  reveal  His  more  abundant  fullness. 

That  the  most  exalted  and  honorable  names  and  titles 
belong  to  Him  we  are  taught  by  the  Apostle  Paul,  who 
says :  "Wherefore  God  also  hath  highly  exalted  Him,  and 
given  Him  a  name  which  is  above  every  name.  That  at 
the  name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under  the  earth; 
and  that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father."    (Phil.  ii.  9-1 1.) 

We  may  classify  the  names  of  Jesus,  if  not  with  perfect 
accuracy,  yet  sufficiently  so  for  our  present  purpose,  as — 

First,  peculiar  names,  which  belong  to  Him  by  exclu- 
sive or  peculiar  right. 


SAVED  BY  NONE  OTHER  NAME.  1 95 

Secondly,  official  names,  which  describe  His  offices. 

Thirdly,  figurative  names  which  by  illustration  show 
forth  His  loveliness  and  preciousness  to  the  believer. 

I.  Peculiar  or  exclusive  names. 

1.  The  title  Son  of  God,  peculiarly  and  by  pre-emi- 
nence, belongs  to  Him.  It  was  announced  by  the  angel 
Gabriel  to  the  virgin  Mary:  "Therefore  also  that  holy 
thine:  which  shall  be  born  of  thee  shall  be  called  the  Son 
of  God."  (Luke  i.  35.)  He  Himself  asserted  and  main- 
tained this  claim.  For  this  the  Jewish  rulers  condemned 
Him  as  a  blasphemer,  and  with  this  they  derided  Him 
upon  the  cross.  But  His  miracles,  the  attendant  ^cenes 
of  the  crucifixion,  and,  above  all,  His  resurrection  con- 
strained many  to  acknowledge  that  He  was  indeed  the  Son 
of  God.  The  writer  of  the  Epistle  to  the  Hebrews  in  the 
first  chapter  proves  from  the  Old  Testament  the  superiority 
of  the  Son  above  the  angels  and  establishes  His  divinity. 

Divine  titles,  works,  and  worship  are  ascribed  to  Him. 
Consider  the  intimate  relation  between  God  the  Father 
and  God  the  Son  and  behold  the  love  of  God.  "For  God 
so  loved  the  world,  that  He  gave  His  only  begotten  Son, 
that  whosoever  believeth  in  Him  should  not  perish,  but 
have  everlasting  life."  (John  iii.  16.)  He  could  give  no 
greater  gift,  no  greater  evidence  of  love.  He  could  do 
nothing  beyond  this. 

2.  He  who  was  so  exalted  is  also  called  the  Son  of 
David,  on  account  of  His  humiliation.  How  he  could 
be  both  David's  Lord  and  David's  Son  has  perplexed 
many  minds.  It  is  indeed  a  mystery.  But  it  is  the  mys- 
tery of  the  incarnation,  whereby  the  Lord  Jesus  Christ, 
being  the  eternal  Son  of  God,  became  man  and  so  was 
and  continueth  to  be  God  and  man  in  two  distinct  natures 
and  one  person  forever. 

3.  Another  peculiar  name,  and  peculiarly  sweet  and 
precious,  includes  both  the  ideas  of  exaltation  and  humilia- 
tion, divinity  and  humanity.  That  name  is  Immanuel,  or, 
God  with  us.  The  Evangelist  Matthew  tells  us  of  the  ful- 
fillment of  the  words  which  were  spoken  by  Isaiah,  "Be- 
hold, a  virgin  shall  be  with  child,  and  shall  bring  forth  a 


I96  THE    NAMES    OF    CHRIST  : 

son,  and  they  shall  call  his  name  Emmanuel,  which  being 
interpreted,  is  God  with  us."  (Matt.  i.  23;  Isaiah  vii.  14.) 
The  idea  of  the  assumption  of  a  human  form  by  a  Di- 
vine being  has  not  been  unknown  to  heathen  nations. 
When  the  Lycaonians  saw  the  miracles  wrought  by  Paul 
and  Barnabas,  they  cried,  "The  gods  are  come  down  to  us 
in  the  likeness  of  men."  (  Acts  xiv.  11.)  The  heathen, 
however,  have  imagined  gods  like  unto  themselves,  and 
have  invested  them  with  human  passions  and  imperfec- 
tions. The  Hindoos  have  vague  and  fanciful  traditions 
respecting  the  many  incarnations  of  one  of  their  principal 
deities.  But  under  the  whole  heaven  among  men  there 
has  not  been  a  manifestation  of  God  like  that  which  the 
Gospel  declares,  for  "Great  is  the  mystery  of  godliness; 
God  was  manifest  in  the  flesh,  justified  in  the  Spirit,  seen 
of  angels,  preached  unto  the  Gentiles,  believed  on  in  the 
world,  received  up  into  glory."     (1  Tim.  iii.  16.) 

4.  Messiah,  Christ,  Anointed  was  a  triple  name.  Under 
the  old  dispensation  one  was  predicted  as  the  Messiah.* 
As  the  old  was  about  to  give  place  to  the  new  dispensa- 
tion, there  was  a  general  expectation  of  the  coming  of 
Messias,  "And  all  men  mused  in  their  hearts  of  John 
whether  he  were  the  Christ  or  not."  Again  and  again, 
as  they  witnessed  the  miracles  of  Jesus  of  Nazareth,  one 
and  another  would  ask,  Is  not  this  the  Christ?  Both 
names,  Messiah  and  Christ,  mean  the  same,  one  being 
derived  from  the  Hebrew  and  the  other  from  the  Greek, 
and  are  equivalent  to  the  Anointed  one.  Anointing  with 
holy  oil  was  a  frequent  rite  of  consecration  to  an  impor- 
tant and  sacred  office,  as  in  the  case  of  priests  and  kings 
and  prophets,  and  might  signify  the  bestowal  of  the  gifts 
and  graces  of  the  Holy  Spirit.  Jesus  was  pre-eminently  the 
Lord's  anointed,  and  was  rilled  pre-eminently  with  the 
Holy  Ghost.  No  other  one  under  the  whole  heaven  has 
God  thus  anointed  for  the  salvation  of  men. 

5.  The  delightful  name  of  Prince  of  Peace  is  ascribed 
among  others  to  Him  by  Isaiah,     (ix.  6.)     He  was  the 

*  Psalm  ii.  2  ;  Daniel  ix.  25,  26  ;   Luke  iii.  15. 


SAVED  BY  NONE  OTHER  NAME.  197 

great  ambassador  of  reconciliation  between  an  offended 
God  and  the  offending  race  of  man !  Who  more  jealous 
for  the  honor  of  the  court  of  heaven,  whence  He  came? 
Who  more  deeply  touched  with  compassion  for  the  con- 
demned inhabitants  of  this  world  to  which  he  descended? 
At  the  annunciation  of  the  fact  of  His  birth  suddenly  there 
was  with  the  angel  a  multitude  of  the  heavenly  host  prais- 
ing God  and  saying,  "Glory  to  God  in  the  highest,  and 
on  earth  peace,  good  will  toward  men."  Such  an  em- 
bassy and  with  such  attendants  has  never  before  nor  since 
been  sent  to  men.  Herein  is  revealed  the  only  way  of 
obtaining  reconciliation  and  peace  with  God,  for  ''Being 
justified  by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ."     (Rom.  v.  i.) 

6.  The  Lord  is  another  name  by  which  He  is  known, 
not  only  in  that  inferior  sense  in  which  it  is  applied  as 
a  term  of  respect  among  men  as  equivalent  to  Master, 
Domine.  Dominie,  but  it  can  be  shown  to  have  been  ap- 
plied in  a  sense  which  belongs  to  Jehovah  alone. 

7.  Jesus. 

"  How  sweet  the  name  of  Jesus  sounds 
In  a  believer's  ear." 

This  name  was  announced  by  the  angel  who  appeared 
to  Joseph  and  testified  concerning  the  miraculous  con- 
ception and  said.  ''She  shall  bring  forth  a  son,  and  thou 
shalt  call  his  name  Jesus:  for  He  shall  save  His  people 
from  their  sins."  (Matt.  i.  21.)  The  name  means  Saviour. 
He  was  most  commonly  called  Jesus,  sometimes  Jesus 
Christ,  sometimes  with  the  addition  of  the  place  of  His 
early  abode,  Jesus  Christ  of  Nazareth.  This  is  the  name 
which  the  Apostle  mentioned  in  the  preceding  context 
equivalent  to  the  Saviour,  and  well  might  he  say  there 
is  no  possible  salvation  by  any  other  name. 

"There  is  no  name  so  sweet  on  earth, 

No  name  so  sweet  in  heaven, 
The  name  before  His  wondrous  birth 

To  Christ  the  Saviour  given. 
We  love  to  sing  around  our  King 

And  hail  him,  Blessed  Jesus  : 
For  there's  no  word  ear  ever  heard 

So  dear,  so  sweet,  as  Jesus." 


198  THE    NAMES    OF    CHRIST  : 

II.  Official  names.  We  now  take  up  the  official  names 
which  designate  the  three  chief  offices  which  Christ  as  our 
Redeemer  executes,  for  He  is  our  King,  our  Prophet,  our 
Priest. 

1.  A  King  He  is,  for  the  Lord  declared,  "Yet  have  I 
set  my  King  upon  my  holy  hill  of  Zion."  (Psalm  ii.  6.) 
Zechariah  predicted,  "Rejoice,  greatly,  O  daughter  of 
Zion;  shout,  O  daughter  of  Jerusalem:  behold,  thy  King 
cometh  unto  thee:  he  is  just,  and  having  salvation:  lowly, 
and  riding  upon  an  ass,  and  upon  a  colt  the  foal  of  an 
ass."  (Zech.  ix.  9.)  So  numerous  were  the  predictions 
concerning  Him  as  a  King  that  the  Jewish  people  looked 
for  a  temporal  sovereign  to  restore  again  their  independ- 
ent nationality.  This  is  confirmed  by  the  excitement  which 
was  created  at  Jerusalem  because  of  the  inquiry  of  the 
wise  men,  Where  is  He  that  is  born  king  of  the  Jews? 
and  because  of  the  answer  of  the  priests  and  scribes  that 
according  to  the  prophecy,  "Out  of  thee"  (Bethlehem) 
"shall  come  a  Governor  that  shall  rule  my  people  Israel." 
(Matt.  ii.  6.)  This  troubled  Herod  so  much  that  he  slew 
all  the  young  children  in  Bethlehem.  More  than  once 
the  Jews  were  ready  to  take  Jesus  and  by  force  proclaim 
Him  King.  But,  failing  in  this,  they  turned  against  Him, 
and  finally  secured  from  Pilate  His  condemnation  upon 
the  charge  of  treason  against  Caesar,  because  He  claimed 
to  be  a  King.  Upon  His  cross  in  three  languages,  in 
Hebrew  and  Greek  and  Latin,  this  accusation  was  writ- 
ten, "This  is  Jesus,  the  King  of  the  Jews." 

During  His  lifetime  it  had  been  necessary  to  explain 
constantly  the  nature  of  his  kingdom.  In  many  parables 
He  aimed  to  show  to  what  the  kingdom  of  heaven  is  like. 
He  taught  that  His  kingdom  was  spiritual  and  diverse 
from  the  kingdoms  of  this  world.  He  distinctly  renounced 
the  use  of  carnal  weapons,  saying,  My  kingdom  is  not  of 
this  world,  else  would  My  servants  fight  for  it.  In  the 
garden  he  commanded  Peter  to  put  up  the  sword  which 
he  had  boldly  yet  hastily  drawn  in  his  Master's  defense. 
There  is  no  king  in  Zion,  but  one  Jesus.  He  is  the  only 
head  and  lawgiver  to  His  church.     Wherefore,  we  reject 


SAVED  BY  NONE  OTHER  NAME.  199 

the  traditions  of  men  and  renounce  the  authority  of  all 
human  heads  who  would  lord  it  over  God's  heritage. 
From  the  spiritual  nature  of  Christ's  kingdom  it  follows 
that  it  belongs  not  to  the  church  to  meddle  with  civil  gov- 
ernments, and  it  belongs  not  to  civil  rulers  to  usurp  the 
powers  of  the  King  Jesus.  It  follows,  also,  that  while  we 
are  religiously  bound  to  submit  to  all  lawfully-constituted 
civil  authority  (Rom.  xiii.),  we  recognize  Jesus  Christ 
alone  as  the  supreme  lawgiver  in  all  spiritual  matters.  In 
the  maintenance  of  these  principles  many  martyrs  have 
laid  down  their  lives.  Let  us,  then,  submit  ourselves  to 
this  King  and  obey  His  commands.  He  is  the  only  King 
who  can  defend  us  and  deliver  us  from  all  our  spiritual 
enemies.  He  alone  can  bring  us  off  conquerors  over  sin 
and  death,  the  king  of  terrors.  Let  us  seek  first  and  labor 
most  to  promote  the  kingdom  of  God  and  continue  to 
pray.  "Thy  kingdom  come." 

2.  Prophet.  He  is  also  a  prophet.  Moses  had  fore- 
told "The  Lord  thy  God  will  raise  up  unto  thee  a  Prophet 
from  the  midst  of  thee;  unto  Him  ye  shall  hearken." 
(Deut.  xviii.  15,  18.)  And  the  people  said,  "This  is  of  a 
truth  that  prophet  that  should  come  into  the  world." 
showing  how  general  was  the  expectation  of  some  great 
prophet.  (John  vi.  14;  Acts  iii.  22.)  Briefly,  Christ  exe- 
cutes the  office  of  a  prophet  in  revealing  to  us  by  His 
word  and  Spirit  the  will  of  God  for  our  salvation.  He 
is  the  great  Teacher,  and  by  pre-eminence  The  Teacher 
of  all  truth.  It  follows  that  He  is  the  only  original  source 
of  truth.  Therefore  we  are  bound  to  reject  whatsoever 
is  contrary  to  His  teaching.  As  the  Scriptures  are  suf- 
ficient and  able  (with  the  Spirit's  influence)  to  make  us 
wise  unto  salvation,  so  are  they  the  only  safe  standard 
by  which  we  may  try  the  modern  claims  to  new  revela- 
tions and  the  multiform  plans  which  men  offer  as  a  sub- 
stitute for  the  gospel  plan  of  salvation. 

So,  also,  if  some  claim  to  be  under  the  influence  of  the 
Spirit,  or  we  wish  to  learn  whether  our  own  mental  and 
spiritual  exercises  are  suggested  from  above  or  from  be- 
neath, it  is  sufficient  to  test  them  bv  the  standard  of  the 


200  THE    NAMES    OF    CHRIST  : 

Scriptures,  because  the  Spirit  of  God  cannot  contradict 
Himself.  Hear  the  great  Prophet.  No  other  prophet 
superior  to  Him  can  be  expected.  Obey  His  revealed 
word.  Resist  not  His  spirit.  Otherwise  you  will  fail  of 
salvation. 

Here  properly  may  be  assigned,  also,  the  name  the 
Word.  "In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God."  (John  i.  i.)  And 
in  the  Book  of  Proverbs  the  name  Wisdom  often  stands 
for  the  second  person  of  the  Holy  Trinity. 

3.  He  is  a  Priest.  The  Epistle  to  the  Hebrews  is  an  in- 
spired interpretation  of  His  priesthood,  and  shows  how  the 
ancient  priests  and  sacrifices  typified  Him  and  were  super- 
seded by  Him,  as  the  following  texts  abundantly  show : — 

"Wherefore  in  all  things  it  behooved  Him  to  be  made 
like  unto  His  brethren,  that  He  might  be  a  merciful  and 
faithful  High  Priest  in  things,"  &c.     (Heb.  ii.  17.) 

"Wherefore,  holy  brethren,  partakers  of  the  heavenly 
calling,  consider  the  Apostle  and  High  Priest  of  our  pro- 
fession Christ  Jesus."     (Heb.  iii.   1.) 

"Seing,  then,  that  we  have  a  great  High  Priest,  that 
is  passed  into  the  heavens,  Jesus,  the  Son  of  God,  let  us 
hold  fast  our  profession."     (Heb.  iv.  14.) 

"Called  of  God  a  High  Priest  after  the  order  of  Mel- 
chisedec."     (Heb.  v.  10.) 

"For  such  a  High  Priest  became  us,  who  is  holy,  harm- 
less, undefiled,  separate  from  sinners,  and  made  higher 
than  the  heavens."     (Heb.  vii.  26.) 

As  a  priest  He  offered  sacrifice  and  intercession. 

Here  belongs  to  Him  as  the  sacrifice  the  name  which 
John  the  Baptist  used  when  he  cried,  "Behold  the  Lamb 
of  God."  (John  i.  29.)  God's  lamb,  ready  to  be  offered, 
appointed  by  and  accepted  by  God.  When  no  other  sac- 
rifice could  avail  or  was  of  sufficient  value.  He  gave  Him- 
self. This  He  did  once  for  all.  No  new  sacrifice  is  needed. 
Nothing  can  be  added.  It  is  the  only  sacrifice  for  sin 
unto  justification  and  salvation.  All  the  legal  sacrifices 
have  been  herein  fulfilled  and  superseded.  Abandon,  there- 
fore, all  other  offerings.     On  this  table  is  no  sacrifice  of 


SAVED  BY  NONE  OTHER  NAME.  201 

the  mass  by  human  priests.  Here  is  a  simple  memorial 
of  His  body  broken  and  of  His  shed  blood. 

4.  He  is  the  alone  Intercessor  also.  "Wherefore  He 
is  able  to  save  them  to  the  uttermost  that  come  unto  God 
by  Him,  seeing  He  ever  liveth  to  make  intercession  for 
them."  (Heb.  vii.  25.)  Away,  then,  with  all  hopes  rest- 
ing upon  the  intercession  of  saints  and  angels,  for  He 
alone  bare  the  sin  of  many  and  made  or  makes  intercession 
for  the  transgressors.  Here,  also,  may  be  introduced  the 
name  Advocate.  "We  have  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous."     (1  John  ii.  1.) 

There  is  no  other  King,  there  is  no  other  Prophet,  there 
is  no  other  Priest  given  under  heaven  among  men  by 
whom  we  must  be  saved. 

III.  Figurative  names.  Let  us  now  notice  under  the 
last  classification  some  of  the  names  by  which  Jesus  Christ 
is  figuratively  presented  to  our  view.  Thus  in  varied  il- 
lustration we  may  discover  new  light,  new  beauty,  in  Him. 

1.  He  is  a  Redeemer,  rather,  the  Redeemer,  "Who  gave 
Himself  a  ransom  for  all,  to  be  testified  in  due  time." 
(1  Tim.  ii.  6.)  "Who  gave  Himself  for  us,  that  He  might 
redeem  us  from  all  iniquity,  and  purify  unto  Himself  a 
peculiar  people,  zealous  of  good  works."  (Titus  ii.  14.) 
Think  of  a  captive  held  in  chains  by  a  robber  or  by  some 
barbarous  tribe  for  the  sake  of  a  large  ransom.  What 
would  be  his  desire  to  escape !  What  solicitude  to  secure 
the  ransom  price !  What  despondency  because  it  was  be- 
yond his  own  ability  to  pay!  What  joy  at  his  deliverance 
by  another!    What  gratitude  to  his  deliverer! 

Redeemed  souls,  "Forasmuch  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and  gold,  from 
your  vain  conversation  received  by  tradition  from  your 
fathers ;  but  with  the  precious  blood  of  Christ,  as  of  a  lamb 
without  blemish  and  without  spot  (1  Pet.  i.  18,  19),  remem- 
ber the  bondage  from  which  you  have  been  delivered,  and 
that  there  was  not  throughout  heaven,  nor  under  the  whole 
heaven,  another  Redeemer  by  whom  we  must  be  ransomed. 

2.  Mediator.  He  is  called  a  Mediator.  "For  there  is 
one  God,  and  one  mediator  between  God  and  men,  the 


202  THE    NAMES    OF    CHRIST  : 

man  Christ  Jesus."  (i  Tim.  ii.  5.)  A  meditator  is  one  who 
goes  between,  a  person  who  manages  or  transacts  be- 
tween two  contending  parties,  in  order  to  reconcile  them. 
In  a  subordinate  sense  and  as  a  type  of  Christ,  Moses  was 
a  mediator,  speaking  from  God  to  men  and  from  men  to 
God.  But  Christ  Jesus  is  the  one  great  Mediator,  and 
for  this  is  peculiarly  qualified  by  the  possession  of  the  two 
natures,  Divine  and  human,  so  that  He  can  lay  one  hand 
on  the  throne  of  Divine  justice  and  with  the  other  strike 
off  the  chains  of  the  guilty  criminal,  saying,  I  have  found 
a  ransom.  We  need  not  the  intervention  of  saints  and 
angels.  To  Him  alone  let  us  directly  approach  for  sal- 
vation, according  to  His  gracious  invitations. 

3.  He  is  a  Shepherd.  Like  a  tender  shepherd  He  calls 
us.  Hear  Him  saying,  "I  am  the  good  shepherd,  and  know 
My  sheep,  and  am  known  of  Mine."  (John  x.  14.)  He 
proves  that  He  is  not  a  hireling,  for  He  laid  down  His 
life  for  the  sheep.  He  provides  for  them  green  pastures 
and  leads  them  beside  the  still  waters. 

He  assures  them  who  hear  His  voice  and  follow  Him 
that  He  will  give  unto  them  eternal  life,  and  they  shall 
never  perish;  neither  shall  any  pluck  them  out  of  His 
hand.  Ye  blood-bought  flock,  remember  that  there  is  no 
safety  except  as  ye  hear  the  voice  of  the  good  Shepherd 
and  keep  within  the  fold. 

4.  He  is  the  way.  Jesus  saith  unto  Thomas,  "I  am  the 
way,  the  truth,  and  the  life :  no  man  cometh  unto  the 
Father  but  by  me."  (John  xiv.  6.)  However  evangelical 
Christians  may  differ  upon  some  minor  and  non-essential 
points,  they  often  say,  There  is  but  one  way  to  heaven. 
True,  but  there  are  many  byways  which  lead  astray  from 
heaven.  Multitudes  mistake  the  true  way,  and  if  there 
be  but  one  way,  how  sad  is  their  mistake!  Our  text  con- 
firms the  same  great  truth  that  there  is  none  other  way 
made  known  among  men,  whereby  we  must  come  unto  the 
Father,  and  that  is  by  Jesus  Christ. 

5.  Christ  is  the  Door.  The  same  general  truth  is  taught 
by  this  figurative  name,  for  Jesus  said,  "Verily,  verily, 
I  say  unto  you,  I  am  the  door;  by  me  if  any  man  enter 


SAVED  BY  NONE  OTHER  NAME.  203 

in  he  shall  be  saved,  and  shall  go  in  and  out,  and  find 
pasture."  And  again,  to  impress  the  fact  that  there  is 
but  one  mode  of  entrance,  He  says,  "Verily,  verily,  I  say 
unto  you,  he  that  entereth  not  by  the  door  into  the  sheep- 
fold,  but  climbeth  up  some  other  way,  the  same  is  a  thief 
and  a  robber."     (John  x.  i,  7,  9.) 

6.  He  calls  Himself  the  Bread  of  Life.  "I  am  the 
bread  of  life:  he  that  cometh  to  me  shall  never  hunger; 
and  he  that  believeth  on  me  shall  never  thirst."  (John 
vi.  35,  41.  48,  50,  58.) 

7.  He  is  the  Light  of  the  World.  Again  He  proclaimed, 
"I  am  the  light  of  the  world:  he  that  followeth  me  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life." 
(John  viii.  12.)  Here  belongs  also  the  name  which  Mal- 
achi  utters,  The  Sun  of  righteousness.     (Mai.  iv.  2.) 

8.  He  is  the  Foundation,  also  a  Rock.  "For  they  drank 
of  that  spiritual  Rock  that  followed  them;  and  that  Rock- 
was  Christ."  (1  Cor.  x.  4.)  More  than  once  is  He  called 
the  corner  stone,  a  tried  stone,  the  chief  corner  stone.  He 
is  the  foundation  of  the  great  spiritual  temple  and  of  all 
our  hopes.  Let  us  therefore  build  upon  that  rock,  "For 
other  foundation  can  no  man  lay  than  that  is  laid,  which 
is  Jesus  Christ."     (1  Cor.  iii.  11.) 

What  shall  we  more  say?  for  the  time  fails  to  describe 
Him  as  the  Branch  (Zech.  vi.  12);  the  Counsellor  (Is. 
ix.  6);  the  Lord  our  Righteousness  (Jere.  xxiii.  6);  the 
Balm  of  Gilead  and  Great  Physician  (Jer.  viii.  22);  the 
Fountain  (Isa.  Iv.  1);  the  Bridegroom  (Matt.  xxv.  1);  Our 
Friend  (John  xv.  15);  the  Captain  of  our  Salvation  (Heb. 
ii.  10);  the  Judge  of  Quick  and  Dead  (Acts  x.  42);  the 
Bright  and  Morning  Star  (Rev.  xxii.  16);  the  Alpha  and 
the  Omega  (Rev.  xxii.  13);  the  Root  and  the  Offspring 
of  David  (Rev.  xxii.  16);  the  Lion  of  the  Tribe  of  Judah 
(Rev.  v.  5);  the  Faithful  Witness  (Rev.  i.  5);  the  Amen 
(Rev.  iii.  14). 

Prophets  and  Apostles  have  testified  that  whosoever 
believeth  in  Him  shall  be  saved.  Faith  is  necessary  to 
salvation.  Therefore  believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved. 


THE  THREEFOLD  TEMPTATION. 


"And  Jesus  being  full  of  the  Holy  Ghost  returned  from  Jordan  and 
was  led  by  the  Spirit  into  the  wilderness,  being  forty  days  tempted  of 
the  devil." — Luke  iv.  J- 13. 

It  is  fitting  that  any  person  who  is  about  to  enter  upon 
an  important  work  of  life  should  seek  a  special  prepara- 
tion for  the  same  by  retirement,  meditation,  and  prayer, 
accompanied  sometimes  by  fasting.  It  will  not  be  sur- 
prising if  at  such  times  he  shall  be  exposed  to  peculiar 
temptations.  In  this  regard  our  Saviour  has  recorded 
His  experience  and  example.  It  is  important  to  remember 
that  His  great  temptation  had  been  immediately  preceded 
by  His  baptism,  by  the  descent  of  the  Holy  Ghost,  and 
by  the  voice  from  heaven,  'Thou  art  My  beloved  Son :  in 
thee  I  am  well  pleased."     (Luke  iii.  22.) 

It  is  not  necessary  to  determine  whether  the  locality 
was  a  portion  of  the  great  Arabian  desert  or  the  wilder- 
ness where  John  was  baptizing.  (See  Lange  on  Matt., 
page  81,  for  Robinson's  account  of  the  Ouarantania.) 

In  Matthew  (iv.  1)  it  is  said,  "Then  was  Jesus  led  up  of 
the  Spirit  into  the  wilderness  to  be  tempted  of  the  devil." 
Here  it  is  written,  "Being  full  of  the  Holy  Ghost  He  re- 
turned from  Jordan  and  was  led  by  the  Spirit  into  the 
wilderness.  Being  forty  days  tempted  of  the  devil." 

God  cannot  tempt  any  man  to  sin.  To  tempt  means 
sometimes  to  test,  to  prove,  as  in  the  case  of  Abraham. 
(See  Genesis  xxii.  1,  and  Hebrews  xi.  17.)  To  tempt 
frequently  means  to  incite  to  wrongdoing,  and  in  this 
sense  the  word  is  often  used  in  this  discourse. 

God  certainly  permits  His  people  to  be  tempted  by 
Satan,  but  with  every  temptation  can  make  a  way  of  es- 
cape. Being  full  of  the  Holy  Ghost  our  Redeemer  was 
led  into  the  wilderness  to  obtain  additional  preparation 

(205) 


206  THE  THREEFOLD  TEMPTATION. 

for  His  work,  and  a  part  of  that  preparation  was  the  trial 
and  discipline  of  temptation.  He  was  led  by  the  Spirit  of 
God  not  to  sin,  but  to  certain  victory.  During  forty  days 
He  did  eat  nothing,  but  was  sustained  by  Divine  power, 
as  had  been  also  Moses  and  Elias.  During  these  forty 
days  Satan  from  time  to  time  made  his  assaults,  but 
concentrated  his  efforts  at  the  last  for  a  desperate 
struggle. 

We  do  not  regard  the  narrative  as  a  myth,  a  fable,  nor 
a  parable,  nor  a  vision.  Neither  is  it  necessary  to  suppose, 
with  some,  that  Satan  employed  the  representatives  of  the 
Sanhedrim  to  tempt  Christ. 

We  can  admit  the  real  personality  and  existence  and 
agency  of  Satan  without  any  bodily  presence  or  visible 
appearance.  The  narrative  does  not  state  that  there  was 
any  bodily  appearance.  When  Satan  entered  into  Judas 
or  desired  to  sift  Peter  as  wheat,  and  successfully  tempted 
Peter  to  deny  his  Lord,  he  did  not  appear  in  visible  form. 
It  may  be  enough  to  suppose  that  Satan  came  to  Jesus 
as  he  does  to  all  men,  suggesting  wicked  thoughts,  which 
find  a  lodgment  in  the  depraved  heart  of  fallen  man,  but 
which  were  repelled  by  our  Saviour  even  as  the  darts  of 
an  adversary  recoil  from  a  brazen  shield. 

Why  was  Jesus  subjected  by  the  Holy  Spirit  to  this 
trial,  and  why  did  Satan,  the  evil  spirit,  so  furiously  as- 
sault Him?  are  two  distinct  and  widely  different  questions, 
requiring  separate  and  different  answers. 

The  first  question,  Why  was  Jesus  subjected  by  the 
Holy  Spirit  to  this  trial?  we  answer  by  saying.  It  was 
needful  for  Him  to  be  tempted  as  a  part  of  His  humilia- 
tion, and  that,  having  assumed  our  nature,  He  might  have 
all  the  experience  of  our  humanity  and  yet  without  sin. 

The  Apostle's  words  to  the  Hebrews  aptly  and  fully 
explain  the  mystery:  "For  it  became  Him,  for  whom  are 
all  things,  and  by  whom  are  all  things,  in  bringing  many 
sons  unto  glory,  to  make  the  captain  of  their  salvation 
perfect  through  sufferings.  For  in  that  He  Himself  hath 
suffered  being  tempted.  He  is  able  to  succor  them  that 
are  tempted.    For  we  have  not  a  high  priest  which  cannot 


THE    THREEFOLD    TEMPTATION.  207 

be  touched  with  the  feeling  of  our  infirmities;  but  was 
in  all  points  tempted  like  as  we  are,  yet  without  sin." 
(Hebrews  ii.  10,  18,  and  iv.  15.) 

As  to  the  second  question,  Why  did  Satan,  the  evil 
spirit,  so  furiously  assault  Him?  The  cause  of  the  violent 
and  virulent  assaults  of  Satan  against  the  Son  of  man  is 
wrapt  in  that  deep  hatred  which  had  existed  and  had  been 
foretold  from  the  beginning  between  the  serpent  and  the 
seed  of  the  woman,  and  the  time  has  come  when  the  prom- 
ised seed  of  the  woman  shall  bruise  the  head  of  the  serpent, 
or,  in  other  words,  shall  crush  the  power  of  Satan. 

The  last  opportunity  is  given  to  overthrow  the  plan  of 
redemption,  if  the  Redeemer  of  men  at  the  threshold  of 
His  work  can  be  drawn  into  sin,  or  diverted  from  His 
purpose. 

Since  such  a  calamity  was  forbidden,  we  shall  not  at- 
tempt to  describe  the  appalling  and  disastrous  conse- 
quences of  such  an  event,  even  if  it  had  been  possible. 

As  to  the  point  of  attack,  or  where  was  the  weak  point, 
if  any  could  be  found,  at  which  Satan  aimed  his  blow, 
different  opinions  prevail.  Some  say  the  first  temptation 
was  to  sensual  enjoyment;  the  second  to  ambition;  the 
third  fanatical  pride.  (See  quotations  in  Lange  on  Mat- 
thew, page  86,  and  Van  Oosterzee  on  Luke,  pages  69  and 
70.)  Another  very  similar  is:  first,  the  lust  of  the  flesh; 
second,  the  lust  of  the  eye;  third,  pride.  Another  says: 
first,  to  distrust  God ;  second,  to  covet  riches  and  worldly 
goods;  third,  vain  confidence.  (See  Beza  in  Scott  on 
Luke  iv.  1-13.)  Rather  than  these,  we  suggest  that  the 
first  temptation  was  to  distrust  not  God's  Providence, 
but  to  distrust  or  doubt  God's  word,  and  the  second 
temptation,  to  abandon  His  work  and  set  up  an  earthly 
instead  of  a  heavenly  kingdom.  This  would  be  apostasy. 
And,  thirdly,  to  presumption  in  the  mode  of  conducting 
His  work. 

Von  Oosterzee  on  this  passage  (in  Lange,  page  70)  at- 
tributes these  words  to  Bachman :  "The  temptation  of 
Jesus  was  a  temptation:  1.  To  doubt  of  God;  2.  To  pre- 
suming upon  God;  3.  To  apostasy  from  God's  work." 


208  THE  THREEFOLD  TEMPTATION. 

The  first  temptation  was  presented  in  these  words:  "If 
thou  be  the  Son  of  God,  command  this  stone  that  it  be 
made  bread."  After  forty  days'  fasting  the  craving  desire 
for  food  which  only  a  person  reduced  to  the  point  of 
starvation  can  understand  came  upon  Him,  and  there  was 
no  way  to  satisfy  this  natural  and  harmless  appetite.  Then 
the  suggestion  came  insidiously  from  the  tempter:  Work 
a  miracle,  and  thereby  prove  not  to  or  for  the  benefit  of 
others,  for  he  was  alone  with  the  wild  beasts,  but  prove 
to  yourself  that  you  are  the  Son  of  God. 

The  mystery  of  the  Incarnation,  the  mystery  of  the  union 
of  the  Divine  with  the  human  nature,  envelopes  the  temp- 
tation scene,  and  we  shall  better  understand  the  temptation 
if  we  remember  that  in  this  one  person  were  united  two 
distinct  natures.  He  possessed  a  human  soul,  a  human 
intellect,  which  increased  in  knowledge.  The  temptation 
was  addressed  to  His  human  nature.  His  previous  life 
in  private  had  been  characterized  by  unusual  maturity  of 
judgment  and  peculiar  holiness,  but  hitherto  He  had  given 
no  manifestation  of  superhuman  power.  At  the  reception 
of  baptism  in  the  Jordan,  a  voice  came  from  heaven,  which 
said,  according  to  Luke,  "Thou  art  my  beloved  Son:  In 
thee  I  am  well  pleased."  According  to  Matthew,  the 
voice  said,  "This  is  my  beloved  Son,  in  whom  I  am  well 
pleased."  Upon  the  mount  of  transfiguration  the  same 
voice  addressed  not  Him,  but  the  disciples,  and  said,  "This 
is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye 
Him."  Is  there  not  significance  in  the  second  personal 
pronoun  at  the  baptism,  "Thou  art  my  beloved  Son;  in 
thee  I  am  well  pleased?"  (See  Luke  iii.  22,  Matt.  iii.  17, 
xvii.  5.)  With  these  words  sounding  in  His  ears,  Jesus 
retired  into  the  wilderness.  The  invisible  tempter  sug- 
gests to  His  human  nature,  How  knowest  thou  that  thou 
art  indeed  the  Son  of  God?  What  proof  hast  thou  given? 
Here  is  a  favorable  opporunity  to  test  and  settle  the  ques- 
tion by  satisfying  a  lawful  and  imperative  desire  for  food, 
for  actual  existence.  Convert  these  stones  into  bread, 
if  indeed  thou  art  the  Son  of  God. 

Thus,  we  regard  the  temptation  not  as  a  distrust  of 


THE    THREEFOLD    TEMPTATION.  209 

God's  care  and  love,  but  as  a  doubt  and  questioning  of 
that  voice  and  testimony  from  heaven,  and  demanding 
some  additional  proof.  The  temptation  was  repelled  by, 
"It  is  written,  That  man  shall  not  live  by  bread  alone, 
but  by  every  word  of  God." 

These  words  were  uttered  and  written  by  Moses  in 
Deuteronomy  viii.  3,  in  reference  to  the  gift  of  the  manna, 
which  of  itself  was  at  once  a  test  of  the  obedience  and 
faith  of  the  people  as  well  as  a  proof  of  God's  providence. 
So  here  was  a  test  of  the  obedience  and  faith  of  our  Sub- 
stitute. To  live,  in  Scripture  language,  denotes  some- 
thing more  than  mere  existence,  or  bodily  life,  as  in  the 
promise  annexed  to  the  Fifth  Commandment,  that  it  may 
be  well  with  thee  and  thou  mayest  live  long  upon  the 
earth.  So  a  man's  life  consisteth  not  in  the  things  which 
he  possesseth.  "Thou  shalt  surely  die,"  meant  more  than 
the  dissolution  of  the  body.  We  may,  then,  understand 
the  words  not  only  as  literally  true,  but  in  a  higher  spirit- 
ual sense  containing  more  important  truth.  Food  or 
bread  is  not  the  great  object  of  life.  There  is  something- 
more  important  than  food  for  our  bodies.  Obedience  is 
better.  Faith  or  trust  in  God,  above  all  things,  can  give 
prosperity  and  true  happiness.  It  is  better  to  perish  by 
starvation  than  to  lose  the  approval  of  God  by  unbelief 
or  the  shadow  of  a  doubt  respecting  His  word,  or  by 
doing  an  act  which  implies  doubt. 

The  tempter  is  foiled  and  retires,  only  to  renew  the 
assault,  if,  peradventure,  he  can  find  a  more  vulnerable 
point  of  attack.  Accordingly,  he  makes  the  second  ad- 
vance with  greater  boldness  and  violence,  while  angels 
ministered  to  our  Saviour. 

The  second  temptation.  Which  was  really  the  second 
temptation  is  disputed,  because  Matthew  and  Luke  re- 
verse the  order  of  the  second  and  the  third. 

We  prefer  the  arrangement  of  Luke,  who  shows,  sec- 
ondly, the  Saviour  upon  the  high  mountain;  and,  thirdly, 
upon  a  pinnacle  of  the  temple.  It  is  easier  to  suppose  that 
upon  His  journey  from  the  wilderness  to  Jerusalem  He 
would   pass   some   lofty   mountain   than   that   He   should 


2IO  THE    THREEFOLD    TEMPTATION. 

depart  from  Jerusalem  to  find  the  mountain.  Besides,  it 
is  not  necessary  to  suppose,  as  some  do,  that  Satan  would 
reserve  the  most  violent  temptation  to  the  last  place,  for 
it  is  more  in  accordance  with  the  tactics  of  great  chief- 
tains, when,  having  first  employed  stratagem,  they  have 
failed,  then  to  concentrate  all  their  strength  for  an  over- 
whelming blow,  and  if  they  have  been  defeated  in  open 
combat,  then  to  gather  their  shattered  forces  and  make 
a  show  of  battle,  if  for  no  other  purpose  than  to  cover 
their  own  retreat. 

As  the  Saviour  of  men,  from  the  lofty  mountain,  cast 
His  eye  as  far  as  it  could  reach  and  the  eye  of  His  mind 
to  regions  beyond,  He  considered  and  saw  the  nations  of 
the  world  and  their  condition,  and  the  work  which  he  was 
to  accomplish  for  them.  We  need  not  suppose  any  optical 
illusion.  One  familiar  with  history  and  geography,  aided 
by  a  lofty  eminence,  might  have  at  once  a  conscious  men- 
tal vision  of  the  world  and  see  on  the  one  hand  ancient 
Egypt  and  the  monuments  of  its  greatness;  and  on  the 
east  the  declining  dominions  of  Assyria  and  Persia;  on  the 
north  and  west  evidences  of  the  arts  and  learning  of  the 
Greeks,  and  beyond,  Rome,  the  mistress  of  the  world. 

The  Saviour  of  sinners  had  been  contemplating  the 
work  which  He  had  undertaken ;  He  saw  nothing  but  a 
path  of  humiliation,  poverty,  and  persecution,  ending  in 
a  violent  and  terrible  death. 

The  tempter  suggests,  Thou  hast  come  to  establish  a 
kingdom;  establish  a  temporal  dominion,  and  I  will  share 
with  you  my  claims.  Deliver  your  nation  from  their 
conquerors,  and  establish  the  greatest  temporal  kingdom 
of  the  world,  and  subdue  all  other  nations.  Such  a  king- 
dom your  countrymen  expect,  and  such  a  king  they  will 
receive;  but  as  a  spiritual  king  they  will  reject  you  and 
shout,  Crucify  Him,  crucify  Him.  Thou  mayest  escape 
the  suffering  by  abandoning  the  enterprise  and  joining 
my  standard.  If  thou,  therefore,  wilt  worship  me,  all  shall 
be  thine. 

Could  the  Son  of  man  have  wavered  in  His  purpose, 
or  listened  one  moment  favorably  to  the  flattering  and 


THE  THREEFOLD  TEMPTATION.  211 

lying  voice  of  the  tempter.  He  would  have  been  an  apos- 
tate indeed.  Promptly  discerning  the  nature  of  the  temp- 
tation and  its  source,  He  exclaimed,  "Get  thee  behind 
me,  Satan :  for  it  is  written,  Thou  shalt  worship  the 
Lord  thy  God.  and  Him  only  shalt  thou  serve."  It 
is  the  commanded  duty  of  every  man  to  worship  God 
and  acknowledge  His  authority  as  supreme,  for  He  is 
thy  God,  thy  Creator.  There  can  be  no  divided  alle- 
giance, and  between  the  two  claimants  there  can  be 
no    question. 

Thus  was  Satan  defeated  in  his  most  bold  and  impious 
attempt  to  arrest  and  destroy  the  work  of  redemption. 
What  thanks  do  we  owe  to  God  our  Redeemer.  For  us 
He  was  tempted.     For  its  He  conquered. 

The  third  temptation.  And  yet  the  adversary  returned 
and,  if  he  cannot  stop  the  progress  of  the  Redeemer,  seeks 
to  lead  Him  in  an  erroneous  and  false  way.  "And  he 
brought  Him  to  Jerusalem,  and  set  Him  on  a  pinnacle  of 
the  temple,  and  said.  If  thou  be  the  Son  of  God,  cast 
thyself  down  from  thence."  Some  (see  Von  Oosterzee, 
page  67),  who  make  this  the  second  temptation,  suppose 
that  it  occurred  in  the  wilderness,  and  that  "Before  the 
inner  consciousness  of  the  Lord  it  was,  without  doubt,  as 
if  He  stood  upon  the  pinnacle,  and  not  in  the  body."  We 
may  be  allowed  to  entertain  a  doubt  and  escape  the  diffi- 
culty by  regarding  this  as  the  third  temptation  actually, 
and  that  our  Saviour  was  not  borne  forcibly  through  the 
air,  but  freely,  as  any  traveler  (whatever  motive  or  influ- 
ence may  have  been  exerted)  proceeded  from  the  moun- 
tain to  Jerusalem.  Having  made  preparation,  He  is  now 
ready  to  enter  upon  His  ministry. 

It  is  unnecessary  to  discuss,  as  it  is  impossible  to  de- 
cide, the  vexed  question,  What  particular  portion  of  the 
temple  was  meant  by  the  pinnacle?  As  our  Lord  from 
the  mountain  had  contemplated  the  heathen  nations  for 
His  inheritance  and  the  uttermost  parts  of  the  earth  for 
His  possession  (Psalm  ii.  8),  so  from  the  lofty  pinnacle  of 
the  temple  He  surveys  Jerusalem,  the  more  immediate 
scene  of  His  personal  labors. 


212  THE  THREEFOLD  TEMPTATION. 

He  now  has  the  fullest  assurance  that  He  is  the  Son 
of  God.  From  the  temptation  to  abandon  His  work  He 
comes  forth  with  a  more  pure  and  resolute  determination 
to  do  the  work  which  His  Father  had  given  Him  to  do, 
whatsoever  it  might  cost.  As  He  revolves  in  His  mind, 
How  shall  I  commence  this  work?  Where  begin  my 
ministry  among  this  people?  Satan,  abandoning  his  for- 
mer tactics  of  opposition,  is  now  at  hand  to  lead  the  way. 

If  thou  art  the  Son  of  God — no  longer  questioning  this, 
but  conceding  the  fact  thou  art  the  Son  of  God — make  thy 
first  appearance  and  display  thy  power  by  this  startling- 
exhibition.  Cast  thyself  down,  for  it  is  written,  He  shall 
give  His  angels  charge  concerning  thee :  and  in  their  hands 
they  shall  bear  Thee  up,  lest  at  any  time  Thou  dash 
Thy  foot  against  a  stone.  (See  Psalm  xci.  n,  12.)  Trust 
in  God,  cast  thyself  down  in  the  midst  of  the  assembled 
crowds,  and  as  with  wonder  the  Ephesians  looked  upon 
the  image,  which  fell  down  from  Jupiter,  so  the  aston- 
ished citizens  will  crowd  around  you  and  receive  you  as 
a  messenger  from  heaven.  Satan  misquoted  the  text, 
leaving  out  these  words,  "m  all  thy  ways."  As  he  often 
does,  he  mutilated  and  garbled  the  Scriptures,  "Knowing 
that  an  ostentatious  casting  Himself  from  this  battlement 
was  not  one  of  the  ways  marked  out  for  Christ,  *  *  * 
in  which  He  might  depend  on  divine  protection." 

Thus  was  our  Saviour  tempted  to  exercise  a  presump- 
tuous and  unwarranted  method  of  performing  His  work, 
but  with  a  dexterous  thrust  of  the  sword  of  the  Spirit  He 
put  the  enemy  to  flight,  by  saying,  "It  is  written,  Thou 
shalt  not  tempt  the  Lord  thy  God." 

Then  the  devil  departed  from  Him  for  a  season,  though 
he  subsequently  returned  again  and  again  to  harass  and 
annoy. 

Practical  Application. 

In  like  manner  three  great  and  formidable  temptations 
meet  ourselves.  First  and  most  common  and  insidious  is 
unbelief  of  God's  testimony,  especially  His  testimony 
concernins:  His  Son.     There  are  various  shades  of  un- 


THE  THREEFOLD  TEMPTATION.  213 

belief.  Do  you  demand  more  proof?  This  is  itself  evi- 
dence of  unbelief.  Keeping  the  Commandments  is  the 
best  evidence  of  faith.  Jesus  Christ  is  the  Bread  of  Life, 
which  cometh  down  from  heaven,  that  a  man  may  eat 
thereof  and  not  die. 

-Another  temptation  meets  every  one.  It  is  to  choose 
earthly  things  before  and  above  the  heavenly.  When  we 
can  no  longer  resist  the  conviction  nor  deny  that  Jesus 
Christ  is  the  Son  of  God,  still  the  struggle  will  be  to  re- 
ceive or  to  reject  Him.  Decision  must  be  made  whether 
to  serve  the  Son  of  God,  or  Satan  the  enemy  of  God 
and  man;  whether  to  seek  the  world  or  heaven  as  our 
portion.  Happy  are  they  who  resolve  to  serve  the  Lord 
God  only. 

Suppose  the  decision  and  choice  have  been  made.  A 
third  temptation  meets  those  who  have  believed  and  re- 
solved to  accept  and  serve  the  Lord.  It  is  to  a  careless 
and  presumptuous  life.  God  has  indeed  promised  to  keep 
His  people  from  falling,  but  only  so  long  as  they  walk 
in  the  right  way  can  they  hope  that  they  are  His  people. 
We  have  no  more  right  to  expect  salvation  while  we 
are  rushing  down  some  path  of  sin  than  a  man  who  casts 
himself  from  a  precipice  has  to  expect  that  God  will  keep 
him  from  being  dashed  to  pieces  against  the  rocks  below. 
We  may  be  led  of  Satan  to  adopt  a  wrong  method  in 
efforts  for  God's  kingdom.  Let  us,  therefore,  not  tempt 
the  Lord  our  God,  nor  provoke  His  displeasure  by  a  vain 
oblation,  by  presumptuous  conduct,  by  mistaken  though 
well-meaning  plans. 

Concluding:  Reflections. 

1.  The  most  favored  spiritual  seasons  are  often  Satan's 
great  opportunities  to  assault  the  people  of  God.  It  was 
after  baptism  and  the  voice  from  heaven  that  Satan  as- 
saulted our  Saviour.  It  was  after  the  passover  and  the 
sacrament  of  the  Lord's  Supper  that  the  confident  Peter 
fell  and  denied  his  Lord. 

2.  Temptation  becomes  a  part  of  our  needful  discipline. 
No  one  is  exempt,  and  many  experience  various  inward 


214  THE  THREEFOLD  TEMPTATION. 

conflicts.  Temptation  itself  is  not  necessarily  sinful;  the 
sin  consists  in  listening  to  the  tempter  and  cherishing 
his  suggestions.  Through  severe  trials  and  temptations 
God's  eminent  servants  are  prepared  for  special  useful- 
ness. Thus,  they  learn  to  resolve  the  doubts  of  others  or 
to  administer  consolation  to  the  tempted. 

3.  We  are  taught  to  go  to  Jesus  with  our  temptations 
when  we  see  how  He  learned  and  knows  what  sore  tempta- 
tions mean.  His  example  teaches  us  how  most  success- 
fully to  resist  temptation  by,  "It  is  written,"  and  by  the 
sword  of  the  Spirit  and  by  the  shield  of  faith.  How  im- 
portant to  be  well  skilled  in  its  use,  to  have  the  mind 
and  memory  well  stored  with  the  Scripture  in  youth. 
Those  individuals  or  communities  who  are  best  established 
in  the  Holy  Scriptures  are  best  fitted  to  resist  tempta- 
tion, and  least  likely  to  be  led  away  by  every  form  of 
error. 

4.  Beware  of  the  devil  when  he  comes  quoting  Scrip- 
ture. His  followers  are  famous  for  it.  Thus  they  prove 
spiritualism,  universalism,  anything,  so  long  as  they  are 
allowed  to  mutilate  or  pervert  the  meaning  of  Scripture. 
Even  thus  Satan  seeks  to  destroy  your  souls.  "Resist 
the  devil,  and  he  will  flee  from  you." 

From  which  of  the  three  temptations  are  we  most  in 
danger — Unbelief  of  God's  Word?  To  choose  the  world 
as  our  portion?     Or  presumptuous  self-will? 


THE  TRAITOR'S  KISS. 


"Judas,  betray  est  thou  the  Son  of  man  with  a  kiss  ?  " — Luke  xxii.  48. 

The  term  Son  of  man  was  one  of  the  frequent  designa- 
tions of  the  Messiah.  It  included  the  idea  of  the  Incarnate 
God,  God  manifest  in  the  flesh.  Three  Evangelists,  Mat- 
thew, Mark,  and  Luke,  concur  in  their  accounts  of  the  be- 
trayal. John  in  his  Gospel  gives  a  quite  different  though 
not  contradictory  account. 

According  to  Matthew,  Jesus  asked,  "Friend,  wherefore 
art  thou  come?"  (Matt.  xxvi.  47-50.)  According  to 
Mark,  Judas  "Goeth  straightway  to  him,  and  saith,  Master, 
Master,  and  kissed  him."  (Mark  xiv.  43-45.)  Luke  nar- 
rates that  while  He  yet  spake  to  the  sleeping  disciples,  "Be- 
hold a  multitude,  and  he  that  was  called  Judas,  one  of  the 
twelve,  went  before  them,  and  drew  near  unto  Jesus  to  kiss 
Him.  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the 
Son  of  man  with  a  kiss?"  (Luke  xxii.  47,  48.)  And  the 
Evangelist  John  adds,  "As  soon  as  He  had  said  unto  them, 
I  am  He,  they  went  backward  and  fell  to  the  ground" 
(John  xviii.  6),  overawed  by  the  heavenly  majesty  of  His 
countenance.  They  could  then  have  had  no  power  to  ar- 
rest Him  and  lead  Him  away  had  He  not  voluntarily  sur- 
rendered Himself.  Thinkest  thou  that  He  could  not  then 
have  prayed  and  summoned  more  than  twelve  legions  of 
angels  to  His  assistance?  The  four  writers  all  agree  that 
the  betrayal  occurred  in  the  garden  of  Gethsemane,  though 
John  omits  to  mention  that  memorable  agony  of  the 
garden. 

After  the  passover  and  after  the  institution  of  the  Lord's 
Supper,  our  Lord  and  His  disciples,  Judas  excepted,  went 
out  of  the  city  over  the  brook  Kidron  to  a  garden.  Judas 
knew  well  the  spot,  for  Jesus  ofttimes  resorted  thither. 
On  that  night  Jesus,  taking  three  chosen  disciples,  enjoined 

(215) 


2l6  THE    TRAITOR'S    KISS. 

upon  them  to  watch,  while  He  retired  alone  to  pray.  There 
He  prayed  in  that  agony,  which  we  cannot  comprehend 
when  we  read  that,  on  a  cold  night  (for  a  little  later  the 
soldiers  and  Peter  warmed  themselves  by  the  fire),  His 
sweat  was  great,  drops  of  blood  falling  down  to  the  ground. 
There  His  disciples  strangely  slept,  instead  of  watching. 
There  His  prayer  was  answered  by  an  angel  strengthening 
Him.  Himself  now  fully  prepared  for  the  conflict,  He 
would  give  his  disciples  longer  rest — but  lo !  torches  and 
lanterns  are  seen  in  the  garden  and  sounds  of  approaching 
footsteps  are  heard.  There  appeared  a  multitude  of  officers 
and  men,  well  armed,  as  if  they  would  have  arrested  a  thief 
and  were  prepared  to  overcome  all  resistance.  And  Judas 
also  stood  with  them,  went  before  and  led  them. 

It  has  excited  the  astonishment  of  many  how  came  Judas 
there,  standing  among  the  enemies  of  Christ.  Let  us 
study  the  history  and  character  of  the  traitor  in  order 
that  we  may  gain  new  views  of  the  sufferings  of  Him 
who  was  betrayed?  in  order  that  He  might  die  to  re- 
deem us. 

I.  Consider  the  historical  facts.  Judas  was  called  among 
the  original  twelve  disciples,  and  we  know  nothing  of  his 
earlier  history.  There  was  another  Apostle  of  the  same 
name  called  also  Thaddeus  and  Lebbeus.  This  Judas  or 
Jude  wrote  the  Epistle  of  Jude,  which  is  the  last  book  but 
one  in  our  New  Testament.  Judas,  the  traitor,  was  some- 
times called  Iscariot.  As  in  the  case  of  others  who  re- 
ceived the  same  commission,  we  suppose  that  Judas  Iscariot 
wrought  miracles,  healed  the  sick,  and  preached  that  the 
kingdom  of  heaven  is  at  hand.  At  least  we  find  no  evi- 
dence of  any  difference  when  they  were  commissioned  and 
when  they  returned,  rejoicing  that  the  devils  were  subject 
unto  them  in  the  name  of  Jesus  Christ.  All  shared  in  the 
expectation  of  a  temporal   dominion. 

Judas  seems  not  to  have  been  suspected  by  his  fellow 
disciples,  until  the  last  passover  supper,  and  then  only  by 
one  or  two  who  understood  the  significance  of  the  sop 
handed  to  him.  He  had  been  entrusted  above  the  rest  with 
a  responsible  office  and  duty.     He  was  the  treasurer  of  the 


THE    TRAITOR'S    KISS.  217 

society.  Did  this  office  destroy  him?  Is  it  not  more  prob- 
able that  his  covetous  nature  prompted  him  to  seek  this 
office  than  that  the  official  handling  of  the  money  tempted 
him  to  betray  his  trust?  The  testimony  is  positive  that 
he  was  a  thief.  He  held  the  bag  or  purse  into  which  the 
contributions  of  the  people  were  thrown,  and  from  this 
common  treasury  it  was  his  duty  to  provide  for  the  com- 
mon wants,  viz.,  for  the  feast,  or  to  make  distributions  to 
the  poor.  (John  xii.  6  and  xiii.  29.)  Some  interpret 
"Bare  what  was  put  therein"  as  bearing  away,  purloin- 
ing. Positive  also  is  the  testimony  of  John  that  Judas 
cared  not  so  much  for  the  poor  as  he  did  for  himself,  and 
that  his  professions  of  regard  for  the  poor  were  as  hypo- 
critical as  his  pretended  love  for  the  Master.  The  priests, 
we  know,  had  long  sought  some  plan  to  apprehend  Jesus 
Christ.  Doubtless  they  had  thought  of  bribing  and  cor- 
rupting some  of  His  adherents.  They  found  their  man  in 
Judas  Iscariot.  Yet  he  seems  to  have  gone  freely  to  them 
and  asked,  How  much  or  what  will  you  give  me?  He 
had  his  price,  thirty  pieces  of  silver.  Judas  covenanted 
for  this  small  sum  and  from  that  time  sought  opportunity 
to  betray  Him. 

Judas  was  present  at  the  passover  feast.  Whether  he 
was  present  at  the  subsequent  institution  of  the  Lord's 
Supper  is  disputed.  It  is  written  by  John,  "He  then,  hav- 
ing received  the  sop,  went  immediately  out;  and  it  was 
night."  (John  xiii.  30.)  Was  this  sop  a  part  of  the  pass- 
over,  or  the  Lord's  Supper?  Let  us  take  it  for  granted 
that  Judas  thus  disappeared  before  the  institution  of  the 
Lord's  Supper  and  before  the  precious  discourse  and  prayer 
contained  in  three  chapters  of  John's  gospel.  Where  do  we 
find  him  next?  He  reappeared  with  the  treacherous  kiss. 
Where  was  Judas  during  the  subsequent  trial?  We  are 
not  informed.  Probably  he  stood  yet  among  the  enemies 
of  Christ,  but  despised  by  those  who  had  used  him  as  their 
tool.  He  had  no  accusation  to  bring.  If  his  Master  had 
done  any  wrong,  either  moral  or  political,  here  was  the 
time  and  he  the  man  to  testify.  The  charges  which  false 
witnesses  brought  amounted  to  nothing. 


2l8  THE    TRAITOR'S    KISS. 

But  when  Judas  saw  that  He  was  condemned  he  repented 
himself  and  brought  again  the  thirty  pieces  of  silver  to 
the  chief  priests  and  elders,  saying,  I  have  sinned  in  that 
I  have  betrayed  the  innocent  blood.  And  they  said,  What 
is  that  to  us?  See  thou  to  that.  In  despair  he  cast  down 
the  pieces  of  silver  and  departed  and  went  and  hanged 
himself.  The  chief  priests  were  very  scrupulous  about  put- 
ting this  money  into  the  treasury,  because  it  was  the  price 
of  blood.  They  therefore  took  counsel  and  bought  a  field — 
the  potters'  field  to  bury  strangers  in.  (Compare  Matt, 
xxvii.  3-9  and  Zechariah  xi.  12,  13.)  It  is  said,  "This 
man"  (Judas)  "purchased  a  field  with  the  reward  of  in- 
iquity; and  falling  headlong,  he  burst  asunder  in  the  midst, 
and  all  his  bowels  gushed  out."  (Acts  i.  18,  19.)  The 
most  common  explanation  is  he  caused  to  be  purchased, 
or  all  that  he  gained  with  the  thirty  pieces  of  silver  was 
the  purchase  of  this  field.  It  seems  to  me  not  a  fanciful 
explanation  and  more  fully  meeting  the  historical  state- 
ment, if  we  suppose  that  Judas  had  bargained  for  and 
thus  bought  the  field,  but  before  making  payment  and  ob- 
taining possession  he  was  filled  with  remorse  and  cast  down 
the  money.  Then  it  is  not  impossible  nor  improbable  that 
the  field  which  the  priests  actually  secured  was  the  one 
which  Judas  had  by  contract  purchased.  However  this 
may  be,  there  is  no  contradiction  in  the  statement  of  one 
that  he  hanged  himself  and  of  another  that  he  fell  head- 
long and  burst  asunder;  for  it  so  often  happens  irt  hanging 
that  a  rope,  or  the  branch  of  a  tree  gives  way,  and  the 
suspended  body  falls,  so  that  we  can  readily  see  how  his 
body  might  be  broken. 

II.  Having  thus  surveyed  some  of  the  historical  facts, 
let  us  next  look  at  some  points  in  the  character  of  Judas. 

Covetousness  appears  to  have  been  the  prominent  trait 
and  his  easily  besetting  sin.  Covetousness  may  be  defined 
as  the  desire  of  unlawful  objects,  or  the  immoderate  de- 
sire of  lawful  objects.  We  do  not  hereby  condemn  the 
lawful  acquisition  of  property  or  lawful  endeavors  to 
further  our  own  and  our  neighbors'  wealth  and  out- 
ward estate.     The   Scriptures   teach   that   the  undue  love 


THE    TRAITOR'S    KISS.  219 

of  money  is  the  root  of  all  evil  or  all  kinds  of  evil,  that 
the  covetous  shall  not  inherit  the  kingdom  of  God,  and 
hardly  shall  they  who  trust  in  riches  enter  into  the  king- 
dom of  God. 

Therefore  when  a  rich  man  or  a  covetous  man  professes 
conversion  we  rightfully  expect  to  see  some  change  in  his 
peculiar  habits.  We  have  a  right  to  ask  how  far  is  his 
pocket  converted  as  an  evidence  of  his  heart's  conversion. 
Does  he  now  recognize  his  responsibility  as  a  steward  of 
God?  Does  he  manifest  the  grace  of  liberality  and  grow 
in  this  grace?  It  may  be  only  a  gradual  growth  in  grace. 
He  will  need  to  guard  especially  against  his  old  besetting 
sin  of  covetousness.  If  a  professor  of  Christianity  shall 
use  his  religion  as  a  cloak  of  covetousness  to  conceal  his 
dishonest  practices  and  unjust  gains,  shall  pervert  the  trust 
or  misuse  sacred  funds  which  have  been  committed  to  him, 
we  may  class  him  with  those  who  would  betray  their 
Master  for  thirty  pieces  of  silver,  unless  he  shall  manifest 
a  more  genuine  repentance  than  did  Judas. 

Motive  of  Judas.  It  has  been  a  subject  of  inquiry  what 
was  the  immediate  motive  which  prompted  Judas  to  this 
atrocious  crime.  Three  answers  or  reasons  have  been  as- 
signed. 

i.  His  covetousness  and  natural  wickedness  of  his  heart. 
An  objection  to  this  is  that  his  bad  character  had  not 
sooner  manifested  itself  or  been  discovered  by  his  fellow 
disciples.  A  stronger  objection  is  the  smallness  of  the 
sum,  not  more  than  fifty  dollars.  Whereas  he  might  have 
abstracted  more  than  this  from  the  common  purse  which 
he  held,  and  he  had  a  prospect  of  greater  gain  in  the  future 
when,  according  to  his  expectations,  Jesus,  the  King,  should 
establish  His  earthly  kingdom  and  exalt  His  disciples  to 
high  positions  on  His  right  hand  and  on  His  left  hand. 
Money  had  something  to  do  with  it.  He  had  planned  how 
to  invest  the  money. 

2.  Another  theory  is  that  Judas  was  offended,  maddened 
by  public  reproof,  with  the  prospect  of  public  exposure. 
At  least  three  Evangelists  record  the  betrayal  immediately 
after   the   anointing  of  Jesus   by    Mary,    who   broke   the 


220  THE    TRAITORS    KISS. 

alabaster  box  of  very  precious  ointment  and  poured  it  on  His 
head  as  He  sat  at  meat.  (Matt.  xxvi.  6-14;  Mark  xiv. 
3-9;  John  xii.  1-9.  Luke  omits  the  account.)  Some, 
and  especially  Judas,  objected  to  this  prodigal  waste  and 
extravagance.  Why  was  not  this  ointment  sold  for  three 
hundred  pence  and  given  to  the  poor?  Its  value  amounted 
almost  to  the  wages  of  a  laboring  man  for  a  year.  Judas 
said  this,  not  that  he  cared  for  the  poor,  but  because  he 
was  sorry  not  to  handle  this  money  and  appropriate  some 
of  it  to  his  own  private  use.  Thus  the  old  vice  of  covetous- 
ness  appeared.  The  Saviour  publicly  reproved  Judas,  say- 
ing, "The  poor  ye  have  always  with  you."  He  commended 
the  woman  and  promised  that  this  good  deed  should  ever 
and  everywhere  be  told  for  a  memorial  of  her.  Then,  as 
if  at  once  and  as  having  some  connection  with  the  pre- 
ceding scene,  Judas  went  to  the  chief  priests  and  proposed 
to  betray  Him. 

Whatever  the  motive,  it  was  not  altogether  a  sudden 
thought.  Judas  cherished  the  plan  for  some  days — for  he 
sought  opportunity  to  betray  him.  No  man  becomes  a 
traitor  all  at  once. 

3.  A  third  and  somewhat  plausible  theory  advanced  is 
this :  Judas,  sharing  with  others  the  expectation  of  an 
earthly  kingdom,  and  he  at  least  knowing  nothing  higher, 
was  grieved  that  his  Master  did  not  assert  His  claims  and 
establish  His  kingdom,  that  He  had  lost  opportunities  when 
the  people  were  ready  to  make  Him  a  king.  He  therefore 
would  precipitate  the  crisis.  He  would  provoke  a  collision, 
believing  that  Jesus  would  deliver  Himself  from  His 
enemies,  as  He  had  previously  done,  and  that  the  King  of 
Israel  would  triumph.  Does  it  not  favor  this  view  that 
when  he  saw  that  He  was  condemned  he  was  disappointed? 
If  this  theory  should  seem  in  the  least  to  extenuate  the 
crime  of  Judas,  it  does  not  alter  the  real  character  of  his 
deed;  but  only  shows  how  easily,  as  in  the  case  of  our 
first  mother  Eve,  Satan  can  deceive  the  soul  to  call  evil 
good  and  to  seize  the  flattering  bait  which  conceals  the 
fatal  fang.  Satan  does  not  usually  tempt  with  the  bare 
hook,  but  holds  out  same  flattering  advantage  and  that 


THE    TRAITOR'S    KISS.  221 

the  good  end  will  sanctify  the  means.  Of  these  three  ex- 
planations you  may  select  for  yourselves  or  combine  them 
all. 

That  our  Saviour  was  not  ignorant  of  the  character  of 
Judas  is  evident,  for  once  he  said,  "Have  not  I  chosen  you 
twelve,  and  one  of  you  is  a  devil?"  In  His  prayer  for  His 
disciples  He  prayed  not  for  Judas;  but  called  him  the  son 
of  perdition,  saying,  "Those  that  thou  gavest  me  I  have 
kept,  and  none  of  them  is  lost,  but  the  son  of  perdition ; 
that  the  Scripture  might  be  fulfilled."  (John  vi.  70,  71  and 
xvii.  12.)  In  anticipation  of  the  event  he  declared,  "The 
Son  of  man  goeth  as  it  is  written  of  him :  but  woe  unto 
that  man  by  whom  the  Son  of  man  is  betrayed !  It  had 
been  good  for  that  man  if  he  had  not  been  born."  (Matt. 
xxvi.  24.)  And  the  Apostle  Peter  declared,  "Judas  by 
transgression  fell"  (from  the  apostleship)  "that  he  might 
go  to  his  own  place."  (Acts  i.  25.)  In  view  of  such  a 
character,  of  such  testimony,  and  of  such  an  end,  can  there 
be  any  doubt  respecting  his  final  doom?  His  repentance 
was  nothing  more  than  remorse  of  conscience  aroused  and 
awakened  to  see  his  own  deed  in  its  true  character.  What 
he  was  in  the  end  that  he  was  in  the  beginning,  only  that 
he  gave  himself  up  more  and  more  to  the  influence  and 
complete  power  of  the  devil. 

We  may  learn  some  practical  lessons. 

1.  The  great  guilt  and  responsibility  of  Judas.  In  bitter 
agony  and  despair  he  cried,  I  have  sinned.  He  could  not 
charge  his  sin  upon  the  devil,  though  John  records :  "The 
devil  having  now  put  into  the  heart  of  Judas  Iscariot, 
Simon's  son,  to  betray  Him"  (John  xiii.  2),  and  Luke  adds, 
Then  entered  Satan  into  Judas,  and  then  he  agreed  to  be- 
tray his  Master.  (Luke  xxii.  3.)  He  who  listens  to  the 
first  temptation  of  the  devil  is  in  danger  of  total  apostacy. 
When  Judas  first  opened  the  door  of  his  heart  to  Satan's 
suggestion  he  did  not  foresee  how  soon  Satan  would  take 
full  possession. 

Judas  could  not  charge  his  sin  upon  God,  although,  ac- 
cording to  Peter,  his  conduct  had  been  predicted  by  David. 
(Acts  i   15-21.) 


222  THE    TRAITOR  S    KISS. 

When  we  notice  how  the  particulars  of  the  crucifixion 
were  predicted  and  how  they  were  acomplished  we  are 
compelled  to  admit  these  two  things :  First,  that  God  is  a 
Sovereign;  and,  secondly,  man  is  a  free  agent.  You  con- 
demn Judas.  Where  do  you  stand?  Are  you  standing 
with  the  enemies  of  Christ? 

2.  The  fact  that  there  was  one  traitor  among  the  twelve 
disciples  is  not  a  valid  ground  for  the  rejection  of  Chris- 
tianity; neither  is  the  fact  that  there  are  in  these  days  false 
professors  and  hypocrites  a  sufficient  ground  for  the  rejec- 
tion of  true  religion.  God  may  have  wise  reasons  for  per- 
mitting tares  to  grow  with  the  wheat  until  the  harvest. 
It  is  not  always  easy,  not  always  possible,  to  exclude  false 
professors  from  the  Church ;  whenever  they  show  that  they 
are  Judases,  then  they  must  be  cut  off  to  go  to  their  own 
place.  At  times  the  discipline  which  Christ  has  authorized 
must  be  enforced  to  reclaim  offenders  and  to  purify  the 
Church. 

3.  We  also  learn  the  insufficiency  of  the  repentance  of 
Judas  and  the  nature  of  true  repentance.  How  different 
from  Peter's  repentance  in  its  character  and  in  its  result ! 
Judas  fell  from  his  apostleship,  but  not  from  grace,  for 
he  never  knew  the  grace  of  God.  When  Peter  fell  into 
sin,  grace,  sovereign  free  grace,  ne'er  forsook  him  and 
would  not  let  him  go.  The  prayer  of  Christ  for  him  pre- 
vailed. How  humble  must  have  been  Peter's  thanksgiving 
that  the  grace  of  God  had  kept  him  from  the  fate  of  Judas. 
Let  us  examine  our  penitence  to  see  if  it  is  genuine  and 
thorough. 

4.  Let  us  all  guard  against  that  covetousness  which  is  so 
injurious  to  true  piety.  Let  us  beware  lest  we  barter  our 
souls  for  some  worldy  trifle,  a  few  pieces  of  money.  Many, 
like  Judas,  will  too  late  repent  themselves  of  the  choice 
which  they  have  made,  and  will  be  glad  to  undo  the  bargain 
and  cast  down  the  price  for  which  they  have  rejected  the 
Saviour,  but  too  late.  Satan,  to  whose  bondage  they  have 
sold  themselves,  will  only  mock  and  say,  "See  thou  to  that." 

5.  From  the  fate  of  Judas  we  learn  that  there  will  be  no 
release  from  eternal  misery,  no  second  probation.     If,  as 


THE    TRAITOR  S    KISS.  223 

some  would  say,  Judas  suffered  the  full  penalty  of  his 
crime  in  this  world — in  the  few  moments  of  remorse  which 
he  endured  between  the  condemnation  and  his  suicide,  his 
sufferings  seem  utterly  inadequate  to  the  offence.  Was 
this  all  ?  Nay,  he  went  to  his  own  place  where  new  horrors 
of  eternal  remorse  would  seize  him  like  a  consuming  fire. 
Eternal !  because  our  Saviour  said,  "It  were  good  for  that 
man  if  he  had  never  been  born,"  and  this  could  not  be  true 
if,  even  after  a  long  period  of  suffering,  Judas  could  then 
be  admitted  into  the  holy  society  of  heaven  to  enjoy 
countless  ages  of  happiness. 

6.  Behold,  how  these  last  scenes  added  to  the  sufferings 
of  the  Redeemer !  To  His  human  soul  it  gave  pain  that 
one  of  His  followers  who  had  enjoyed  such  opportuni- 
ties of  instruction  and  so  many  tokens  of  kindness,  should 
thus  turn  against  Him.  We  are  reminded  of  the  story  of 
the  man  who,  finding  a  viper  nearly  frozen  to  death,  carried 
it  in  his  bosom  until  the  creature,  thus  warmed  into  new 
life,  raised  its  head  to  sting  its  benefactor.  So  like  the 
venomous  hiss  of  the  serpent  was  the  traitorous  kiss  of 
Judas. 

7.  Finally,  we  learn  how,  under  professions  of  love,  the 
most  malignant  passions  may  be  concealed  from  men,  but 
not  from  Christ,  who  knew  Judas  well.  He  seemed  to  say, 
I  expected  you  to  betray  me,  but  (as  if  it  added  a  new  pang 
to  His  own  heart)  how  couldest  thou  do  this  treacherous 
deed  under  the  acknowledged  salutation  of  friendship? 

Let  us  not  wound  Christ  in  the  house  of  His  friends. 
Let  us  take  heed  lest  we  give  place  to  the  devil  and  should 
be  tempted  to  betray  our  Lord  and  Master.  Is  there  any 
earthly  object  or  price  for  which  we  would  be  willing  to 
sell  our  hope  in  Christ?  With  these  our  professions  of 
friendship  let  us  not  indulge  evil  imaginations.  He  asks, 
Friend,  wherefore  art  thou  come?  Is  our  heart  right  to- 
wards Christ  or  is  it  full  of  evil  ?  The  grace  of  God  alone 
can  keep  us  from  falling.  Let  us  not,  while  professing 
friendship  to  Christ,  betray  His  cause,  nor  stand  with  His 
enemies,  nor  hinder  His  work,  but  now  make  a  hearty  sur- 
render. 


THE  DISCIPLE  LEANING  ON  JESUS'  BOSOM. 


"  Now  there  was  leaning  on  Jesus'  bosom  one  of  His  disciples,  whom 
Jesus  loved."— John  xiii.  23. 

The  text  introduces  another  of  the  affecting  scenes  in 
the  last  hours  of  the  Redeemer,  and,  if  we  contemplate 
the  beloved  disciple,  it  is  only  that  we  may  enjoy  a 
closer  communion  with  the  beloved  Master,  and  lean  by 
faith  upon  His  breast. 

There  is  some  difficulty  and  difference  of  opinion  re- 
specting the  feast  and  supper  mentioned  in  the  first  two 
verses  of  this  chapter,  viz.,  "Now  before  the  feast  of  the 
passover,  when  Jesus  knew  that  His  hour  was  come  that 
He  should  depart  out  of  this  world  unto  the  Father,  hav- 
ing loved  His  own  which  were  in  the  world,  He  loved 
them  unto  the  end,"  and  supper  being  ended,  He  riseth 
from  supper  and  proceeded  to  wash  the  feet  of  his  dis- 
ciples. (See  Dr.  Lightfoot  in  Henry's  Commentary, 
John  xiii.  1.)  Some  are  of  opinion  that  all  that  is  here 
recorded  occurred  not  at  the  passover  supper,  but  at 
the  supper  in  Bethany,  two  days  before  the  passover,  at 
which  Alary  anointed  the  Saviour's  head.  (Matt.  xxvi. 
6.) 

John  does  not  record  the  institution  of  the  Lord's  Sup- 
per, but  speaks  of  the  passover  and  gives  a  long  account 
of  the  Saviour's  discourse  and  prayer,  then  mentions,  as 
if  occurring  immediately  afterward,  the  crossing  of  the 
brook  Kidron  to  a  garden,  but  omits  the  agony  and 
other  scenes  of  the  garden,  to  recite  the  coming  of  Judas 
with  a  band  of  men,  and  then  the  trial,  the  crucifixion, 
the  burial,  and  the  resurrection.  It  is  manifest  that, 
while  he  omits  some  things  which  the  other  evangelists 
recorded,  he  also  records  other  things  which  they  omitted. 

(225) 


226  THE    DISCIPLE    LEANING 

It  has  generally  been  taken  for  granted  that  Christ  wash- 
ing His  disciples'  feet,  recorded  in  this  chapter  (xiii.  4-17), 
and  the  discourse  that  followed  it  were  on  the  same  night 
in  which  He  was  betrayed  and  at  the  same  sitting  wherein 
He  ate  the  passover  and  instituted  the  Lord's  Supper. 
This  would  be  plain  and  the  difficulty  be  removed  if  we 
read  the  second  verse  (as  may  be  done  without  violence 
to  the  original),  not  the  "supper  being  ended,"  but  the 
"supper  being  prepared,"  "  denrvov  yevoa/ihov"  "coena  in- 
structa."  (See  Bloomfield,  also  Scott.)  Then  the  wash- 
ing of  feet  was  at  the  beginning  of  the  feast,  and  if  Judas 
went  out  he  did  not  partake  of  the  Lord's  Supper.  The 
Revised  Version  has  it  "And  during  supper." 

It  was  then,  as  we  suppose,  at  some  opportune  mo- 
ment during  this  passover  feast  that  our  Lord  made  the 
startling  announcement  in  the  twenty-first  verse  that  He 
knew  that  one  of  them  would  betray  Him.  He  told  them 
this  not  only  to  set  them  upon  self-examination,  but  to 
keep  them  from  despair;  not  only  to  keep  them  from 
total  despair  in  that  event,  but  that  after  the  event  they 
should  have  more  faith  in  him  who  showed  this  foreknowl- 
edge of  their  hearts. 

The  announcement  filled  the  disciples  with  astonish- 
ment; they  looked  one  upon  another,  wondering  whom 
He  could  mean, and  then  severally  began  to  inquire,  "Lord, 
is  it  I?"  Now,  our  text  declares  there  was  leaning  on 
Jesus'  bosom  one  of  His  disciples,  whom  Jesus  loved. 
Simon  Peter,  who  was  not  near  enough  to  whisper,  and 
unwilling  to  ask  openly,  beckoned  to  the  one  who  was 
lying  on  Jesus'  breast  that  he  should  ask  who  it  should 
be  of  whom  He  spake.  "Jesus  answered,  He  it  is,  to 
whom  I  shall  give  a  sop,"  or  morsel,  "and  when  He  had 
dipped  the  sop,  He  gave  it  to  Judas  Iscariot."  It  is  proba- 
ble that  none  at  the  table  except  John  and,  perhaps,  Peter, 
who  was  watching  every  motion,  understood  at  that  time 
the  significance  of  this  action. 

We  must  not  forget  the  Eastern  custom  of  reclining  at 
the  table  at  full  length  upon  raised  couches,  usually  upon 
three  sides  of  the  table,  while  on  the  fourth  side  was  an 


ON   JESUS     BOSOM.  227 

open  space  for  the  approach  of  the  servants.  (See  Luke 
vii.  38.)  He  who  was  in  front  or  on  the  right  hand  of 
another  as  he  leaned  or  turned  backward  would  easily 
rest  his  own  head  upon  the  bosom  of  the  other.  Such 
was  the  position  of  John  to  the  Saviour.  It  is  not  im- 
probable that  reclining  on  the  other  side  of  Jesus  was 
Judas  Iscariot. 

That  the  disciple  designated  as  the  one  whom  He  loved 
was  the  Apostle  John  we  have  certain  proof.  In  our  trans- 
lation the  relative  whom  is  preceded  by  the  plural  word 
disciples,  and  the  reader  of  the  English  might  question 
whether  the  meaning  is  that  He  loved  all  the  disciples, 
or  that  He  loved  one  of  them.  There  is  no  such  am- 
biguity in  the  original,  and  the  relative  pronoun  is  sin- 
gular, referring  to  the  one.  Thus  literally,  there  was  lean- 
ing on  His  bosom,  of  the  disciples  one  whom  He  loved. 
Such  also  is  the  usage  of  the  Apostle  in  writing  of  him- 
self, for  he  says,  When  Jesus  saw  His  mother  (near  the 
cross),  and  the  disciple  standing  by  whom  He  loved,  He 
saith  unto  His  mother,  Woman,  behold  thy  son!  (John 
xix    26.) 

On  the  resurrection  morning,  too,  when  Mary  Magda- 
lene cometh  to  Simon  Peter  and  to  the  other  disciple 
whom  Jesus  loved,  his  characteristic  modesty  thrice  again 
appears  in  speaking  of  himself  in  the  third  person  as  "that 
other  disciple."     (See  John  xx.  2,  and  xxi.  7,  20.) 

John  the  Apostle  was  the  son  of  a  fisherman  named 
Zebedee  and  of  Salome.  He  and  James  are  often  men- 
tioned as  the  Sons  of  Zebedee.  It  is  by  some  supposed 
that  he  was  previously  a  disciple  of  John  the  Baptist,  and 
was  one  of  the  two  disciples  to  whom  the  Baptist  said, 
"Behold  the  Lamb  of  God,"  where  he  says  one  of  them 
was  Andrew,  Simon  Peter's  brother,  and  names  not  the 
other,  we  conjecture  from  his  usual  modesty  that  the  un- 
named was  himself.  (John  i.  35-42.)  The  family  of 
Zebedee  lived  on  the  shore  of  the  sea  of  Galilee,  probably 
at  Bethsaida;  and  from  the  fact  that  he  employed  hired 
servants,  he  is  supposed  to  have  been  in  easy  circum- 
stances. 


228  THE    DISCIPLE    LEANING 

When  subsequently  our  Lord  saw  James  and  John 
mending  their  nets  and  called  them  to  become  His  dis- 
ciples, they  immediately  left  their  father  Zebedee  in  the 
ship  with  the  hired  servants  and  followed  Him.  From 
Mark  we  learn  that  the  Saviour  surnamed  these  two 
brothers  Boanerges,  which  is  the  sons  of  thunder.  This 
has  commonly  been  explained  as  an  Oriental  figure  for 
powerful,  bold,  energetic  preachers.  It  may,  however, 
also  raise  a  doubt  whether  John  possessed  by  nature  that 
extreme  gentleness  and  meekness  which  very  many  as- 
cribed to  him. 

Though  there  is  much  to  admire  and  love  in  the  charac- 
ter of  John,  he  was  not  free  from  imperfections.  Because 
he  dwells  much  upon  love  to  God  and  Christian  love  one 
to  another  he  has  been  represented  as  of  a  loving  disposi- 
tion and  feminine  softness,  even  to  an  extreme.  Some  of 
the  recorded  facts  are  inconsistent  with  this  supposition. 
We  are  warranted,  however,  in  looking  for  a  difference  in 
the  experience  of  the  same  person  at  different  periods. 
And  thus  the  impetuous  energy  and  fire  of  the  youthful 
disciple,  being  sanctified  through  long  experience  and  the 
grace  of  God,  may  have  yielded  to  an  assured  and  settled 
peace  in  the  later  years  of  the  aged  Apostle.  It  did  not 
manifest  a  very  mild  nor  tender  spirit  when  James  and 
John  said,  "Lord,  wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume  them,  even  as 
Elias  did?"  (Luke  ix.  54.)  But  they  did  manifest  some 
zeal  for  their  Master  and  some  of  the  national  prejudice 
against  the  Samaritan  villagers,  who  would  not  entertain 
one  whom  they  dearly  loved.  Their  Lord  rebuked  them 
and  said,  "Ye  know  not  what  manner  of  spirit  ye  are  of. 
For  the  Son  of  man  is  not  come  to  destroy  men's  lives, 
but  to  save."  How  different  was  the  spirit  of  the  disciples 
from  that  of  their  Master! 

When,  again,  John  said,  "Master,  we  saw  one  casting 
out  devils  in  thy  name,  and  he  followeth  not  us;  and  we 
forbade  him,  because  he  followeth  not  us,"  he  did  not 
give  a  good  illustration  of  that  brotherly  love  which  he 
urged  so  much  in  his  later  epistles.     (Mark  ix.  38.)     He 


OX    JESUS'    BOSOM.  229 

reminds  us  rather  of  those  bigoted  Christians  who  con- 
demn all  efforts  of  others  to  do  good  if  they  follow  not 
their  own  particular  way.  Such  a  feeling  is  antagonistic 
to  brotherly  love  among  Christian  denominations.  But 
Jesus  said,  "Forbid  him  not:  for  he  that  is  not  against 
us  is  for  us." 

We  discover  also  an  ambitious  and  selfish  spirit  in  the 
sons  of  Zebedee.  and  a  very  imperfect  understanding  of 
the  nature  of  Christ's  kingdom  when  they  came,  with 
their  mother  helping,  to  ask  Jesus  to  promise,  before  He 
had  heard  the  request,  that  they  might  sit,  the  one  on 
the  right  and  the  other  on  the  left,  when  He  established 
His  kingdom.  (Matt.  xx.  20-28.)  They  did,  indeed, 
drink  of  His  cup  of  sorrow  and  suffering,  for  James  was 
the  first  martyr  among  the  Apostles  (Acts  xii.  2),  and 
John,  having  endured  an  eventful  life,  after  many  toils 
and  sufferings  was  exiled  to  the  island  of  Patmos,  where 
he  wrote  the  Book  of  the  Revelation,  and  died  finally  at 
Ephesus  above  ninety  years  of  age.  Legends  respect- 
ing his  martyrdom  are  not  fully  substantiated.  (See 
Kitto.) 

The  Scriptures  give  very  little  account  of  the  labors 
of  some  of  the  twelve  Apostles.  Of  those  who  are  promi- 
nent and  especially  described,  viz.,  Peter.  James,  John. 
Thomas,  Judas,  we  incline  to  the  opinion  that  the  charac- 
ter of  John  is  the  most  complete  and  symmetrical:  marked 
by  the  least  blemish ;  the  most  lovely  and  lovable  or  ami- 
able, and  therefore,  humanly  speaking,  worthy  of  the  con- 
fidence reposed  in  him.  He  was  the  very  opposite  of  the 
traitor;  he  did  not,  like  Peter,  deny  his  Master;  nor,  like 
Thomas,  yield  to  unbelief.  If  in  many  things  his  own 
brother  James  was  partner  in  his  virtues  and  imperfec- 
tions, John  alone  stood  firmly  through  the  last  trying 
scenes  in  the  palace  of  the  high  priest,  in  the  judgment 
hall,  and  at  Calvary.  Measured  thus,  may  we  not  con- 
clude that  the  beloved  disciple  excelled  his  fellow  disciples 
in  love  to  the  Saviour,  and  that,  compared  with  them,  he 
deserved  the  special  confidence  which  was  bestowed  upon 
him? 


23O  THE    DISCIPLE    LEANING 

Let  us  learn  from  his  example  to  keep  near  the  Master; 
to  follow  Him  closely;  to  stand  up  firmly  for  Jesus  and 
confess  His  name,  even  among  enemies,  when  all  others 
forsake  Him,  and  we,  too,  shall  have  the  consciousness 
and  the  witness  that  we  are  His  beloved. 

"Nearer,  O  Christ,  to  Thee;  nearer  to  Thee." 

It  may  be  asked,  Did  not  Jesus  love  all  His  disciples? 
Yes.  Having  loved  His  own,  He  loved  them  unto  the 
end.  But  in  that  special  affection  and  confidence  which, 
according  rto  John's  testimony,  entitled  Him  to  the  name 
"the  beloved  disciple,"  we  find  additional  proof  of  the 
humanity  of  Jesus.  As  the  Son  of  man,  he  possessed 
our  nature,  a  human,  a  reasonable,  or  rational  soul,  with 
all  its  emotions  and  affections;  yet  free  from  sin;  and  one 
of  the  purest  exercises  of  a  holy  nature  must  be  love  of 
excellence  or  goodness.  We  find  no  evidence  that  this 
intimacy  awakened  unseemly  pride  in  the  breast  of  John. 
The  record  of  the  fact  could  give  no  offense  upon  the 
supposition  that  the  writer  had  already  outlived  his  fellow 
Apostles. 

Some  proofs  of  the  fact  corroborate  the  record.  On 
three  occasions  was  John,  in  connection  with  his  brother 
James  and  the  Apostle  Peter,  honored  by  the  Master.  It 
was  needful  to  have  as  many  as  two  or  three  witnesses 
to  substantiate  important  events.  Thus  when  Jesus  went 
to  raise  from  the  dead  the  daughter  of  Jairus,  the  ruler 
of  the  synagogue,  "He  suffered  no  man  to  follow  Him, 
save  Peter  and  James,  and  John  the  brother  of  James." 
(Mark  v.  37.) 

These  three  were  the  chosen  witnesses  of  His  glory  on 
the  mount  of  transfiguration,  where  Moses  and  Elias 
also  appeared,  and  spake  of  His  decease  which  He  should 
accomplish  at  Jerusalem.     (Luke  ix.  31.) 

Again,  when  He  went  to  the  garden  of  Gethsemane, 
"He  took  with  Him  Peter  and  the  two  sons  of  Zebedee, 
and  began  to  be  sorrowful  and  very  heavy,"  and  they  saw 
at  least  the  beginning  of  His  agony.     (Matt  xxvi.  37.) 

Of  these  things  more  than  one  witness  was  expedient. 
But  a  special  evidence  of  attachment  we  find  in  the  text, 


ON    JESUS      BOSOM.  23I 

to  wit,  that  John  occupied  the  honorable  and  favored  po- 
sition next  to  His  bosom  and  he  confidentially  received 
the  information  respecting  the  traitor. 

Another  evidence  of  human  and  affectionate  feeling  was 
exhibited  in  the  dying  agony  of  the  cross,  when  Jesus,  see- 
ing the  disciple  whom  He  loved,  saith  unto  him,  "Behold 
thy  mother!  And  from  that  hour  that  disciple  took  her 
unto  his  own  home."  (John  xix.  27.)  Such  were  some 
of  the  evidences  of  the  love  of  Jesus  to  His  disciple. 

Love  is  reciprocal,  and  we  turn  to  notice  the  evidences 
of  John's  love.  Although  we  have  alluded  to  the  love 
of  John  to  his  Master,  we  again  group  together  these  evi- 
dences of  John's  love  without  extended  comment.  John 
gave  evidence  of  his  love — 

1.  In  the  prompt  and  willing  obedience  to  the  summons 
to  forsake  all  and  become  a  disciple. 

2.  In  his  zealous  and  faithful  discharge  of  duty  as  an 
Apostle. 

3.  Especially  in  his  firm  adherence  to  Jesus  during  the 
mock  trial,  when  one  had  betrayed,  another  had  denied, 
and  all  the  rest  had  forsaken  their  Lord. 

4.  In  standing  by  or  near  the  cross  at  the  peril  of  his 
own  life  in  the  midst  of  the  infuriated  executioners  and 
murderers.     There  is  no  mention  of  any  other  one. 

5.  In  receiving  Mary,  the  mother  of  Jesus,  to  his  own 
home. 

6.  In  hastening  to  the  tomb  at  the  resurrection,  where, 
seeing,  he  believed. 

Such  are  some  of  the  evidences  of  John's  love  to  his 
Master. 

In  conclusion,  we  learn  the  great  value  of  an  intimate 
communion  with  Christ.  The  soul  breathes  and  pants 
after  this  when  it  says,  "O  for  a  closer  walk  with  God." 
As  suggested  in  the  beginning,  the  contemplation  of  the 
beloved  disciple  will  be  blessed  to  us  in  so  far  as  it  awakens 
a  desire  for  the  close  communion  which  he  enjoyed  with 
the  beloved  Master.  Let  us  follow  the  disciple  as  he  fol- 
lowed and  kept  near  to  Him.  Such  an  example  is  not 
beyond  the  possibility  of  attainment.     We  are  deprived  of 


232  THE    DISCIPLE    LEANING 

the  bodily  presence  of  our  Lord,  but  we  may  lean  upon 
Him  in  a  spiritual  sense  by  faith  at  this  sacramental  feast. 

To  lean  upon  the  bosom  signifies  the  most  intimate 
friendship  and  strongest  affection.  It  is  never  permitted, 
or  ought  not  to  be,  except  among  the  nearest  family  con- 
nections and  such  as  are  called  bosom  friends.  It  implies 
mutual  confidence  and  an  unbosoming  of  thoughts,  cares, 
and  feelings  without  reserve. 

If  we  are  conscious  of  any  estrangement  or  separation 
by  our  own  fault,  let  us  return  and  ask  forgiveness.  If 
conscious  of  coldness  of  affection,  even  as  we  would  bring 
a  cold  material  body  to  the  rays  of  the  sun  or  of  a  fire, 
so  let  us  bring  our  frozen  hearts  to  be  warmed  within  the 
influence  of  the  glowing  love  of  Him  who  redeemed  us 
and  died  that  we  might  live. 

Commit  yourselves  anew  to  Him.  Lean  again  upon 
Jesus'  promises,  His  sacrifice  and  intercession.  Exercise 
a  new  act  of  faith  as  you  thus  lean  upon  Him.  Approach 
Him  with  your  supplication,  and  let  no  other  trust  intrude. 

Are  any  here  for  whom  Christ  died  yet  total  strangers 
to  His  love?  You  have  been  invited  to  a  feast.  Why  are 
you  not  ready  to  partake? 

How  may  we  know  that  Christ  loves  us?  John  knew 
it.  Paul  knew  it,  and  said,  "I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me  and  gave  Himself  for  me." 
(Gal.  ii.  20.)  Every  believer  may  thus  join  with  Paul  and 
with  all  Ephesian  Christians  in  saying,  "Christ  also  hath 
loved  us  and  hath  given  Himself  for  us"  (Eph.  v.  2); 
and  "I  know  whom  I  have  believed,  and  am  persuaded 
that  He  is  able  to  keep  that  which  I  have  committed  to 
Him  against  that  day."  (2  Tim.  i.  12.)  We  often  judge 
of  the  love  of  others  to  us  by  their  words,  their  gifts, 
their  deeds,  especially  of  self-sacrifice.  "Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  His  life  for  His 
friends."  (John  xv.  13.)  "He  that  spared  not  His  own 
Son,  but  delivered  Him  up  for  us  all,  how  shall  He  not 
with  Him  also  freely  give  us  all  things."     (Rom.  viii.  32.) 

How  may  we  know  that  we  love  Christ?  We  have  no 
doubt  that  the  beloved  John  loved  Jesus.     Can  we  give 


ON   JESUS     BOSOM.  233 

or  recognize  similar  evidence  in  our  own  experience  and 
practice?  There  is  a  mutual  relation  and  connection  which 
gives  mutual  assurance.  If  we  have  a  well-attested  and 
consistent  assurance  that  we  love  Christ,  we  have  an  as- 
surance that  He  loves  us. 

If  we  have  satisfactory  and  experimental  evidence  that 
He  loves  us  individually,  we  have  an  equal  assurance  that 
we  love  him.  If,  with  Paul,  we  can  say,  Christ  loved  me 
and  gave  himself  for  me,  this  assurance  must  be  accom- 
panied by  love  to  Him. 

Now,  as  John,  especially  in  his  first  epistle,  dwelt  so 
much  upon  love  as  a  Christian  grace  and  one  of  the  evi- 
dences of  having  passed  from  death  unto  life,  &c,  I  com- 
mend anew  those  chapters  to  your  study  and  meditation, 
and  as  a  means  of  help  to  self-examination,  comfort,  knowl- 
edge, and  assurance  that  ye  may  have  life  through  His 
name. 


